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Journal articles on the topic 'Crusades'
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1
Gada, Muhammad Yaseen. "Why the Crusades Failed? Narrating the Episode After the Fall of Jerusalem." ICR Journal 6, no. 4 (October 15, 2015): 533–50. http://dx.doi.org/10.52282/icr.v6i4.301.
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The fall of Jerusalem to the Muslims in 1187 CE1 stood as a severe psychological jolt on the Christian West as they lost after an 88-year-long hegemony over Jerusalem. The subsequent preaching for Crusades invoked the Holy Land but each time the outcome turned to disappointment. The Fourth Crusade resulted in the sack of Constantinople, an act that Christians bemoaned as the crusaders became killers of their fellow Christians. The increasing schism between Byzantium and the Latin-West was coupled with the unity and expansion of the Muslims in the East to ultimately end crusader rule in the Levant with the fall of Acre in 1291. Notwithstanding, the crusading ideology persists today and is often echoed in Muslim as well as non-Muslim voices. The present paper re-tells the story with new insights based on contemporary scholarship on the Crusades following the fall of Jerusalem to Muslim forces. It focuses mainly on the military history and narrates about the ‘how’, ‘what’, and ‘why’ from the Third through to the Ninth Crusade. It also attempts to show that the Crusades were more than just confrontations since considerable cooperation and cultural exchange developed between the protagonists from the reign of Salah al-Din, particularly after the Third Crusade. The paper envisions that the current East-West dissent may be alleviated if scholars and policy makers on both sides attempt to find concrete examples of positive cooperation instead of highlighting instances of conflict from their historical perspectives.
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Sokolov, Oleg A. "Unsheathing Poet’s Sword Again: The Crusades in Arabic Anticolonial Poetry before 1948." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 2 (2022): 335–51. http://dx.doi.org/10.21638/spbu13.2022.211.
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Both Arab and Western scholars agree that, starting in the mid-20th century, the correlation of Western Europeans with the Crusaders and the extrapolation of the term “Crusade” to modern military conflicts have become an integral part of modern Arab political discourse, and are also widely reflected in Arab culture. The existence of works examining references to the theme of the Crusades in Arab social thought, politics, and culture of the second half of the 20th century contrasts with the almost complete absence of specialized studies devoted to the analysis of references to this historical era in Arab culture in the 19th century and first half of the 20th. An analysis of references to the era of the Crusades in the work of Arab poets before 1948 shows that, already in the period of the Arab Revival, this topic occupied an important place in the imagery of anti-colonial poetry, and not only in Egypt, Syria, and Palestine, historically attacked by the Crusaders, but also in other regions of the Arab world. If, before World War I, Arab poets only praised the commanders of the past who defeated the Crusaders, then afterwards the theme of the Crusades was also used to liken the European colonialists to the “medieval Franks”. The authors of the poems containing images from the era of the Crusades were, among others, the participants of the Arab Uprising of 1936–1939 and the Arab-Israeli War of 1947–1949, who set their goal with the help of poetry to mobilize the masses for the struggle.
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Соколов, Олег. "The Memory of the Crusades in the Arabic Folk Epics: Images and Patterns." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 6 (2022): 172. http://dx.doi.org/10.31857/s086919080021277-1.
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Considering the importance of the topos of the Crusades for the Arab discourses of the 19th - 21st centuries and its influence on the collective memory in modern Arab countries, the challenge of finding the roots of this phenomenon is of vital importance. This problem can be solved only through the analyses of the memory of the Crusades in Arab culture from the late 13th to the beginning of the 19th centuries. Proceeding from this, it seems relevant to study the preservation of the memory of the Crusades in one of the most important types of works of Arabic literature, Arabic Folk Epics. The analysis of the image of the Franks in this kind of sources shows that during the era of the Crusades itself and in the subsequent centuries a huge number of the Arab tribal pre-Islamic narratives and passages about the struggle against Byzantium were transformed into the ones dedicated to Jihad against the Franks. Thus, first the Crusades reshaped this kind of narratives, and then the Arab tradition itself began to support and reproduce the image of the Christian-European-Crusader in the collective memory in Egypt and Levant due to the high popularity of the Folk Epics, which might have created a horizon of expectation for the perception of the European colonial policy of the 19th-20th centuries, i.e. “the return of the Crusaders”.
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PORTNYKH, VALENTIN. "God Wills It! Supplementary Divine Purposes for the Crusades according to Crusade Propaganda." Journal of Ecclesiastical History 70, no. 3 (February 4, 2019): 472–86. http://dx.doi.org/10.1017/s0022046918002610.
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It is well known that the crusades were represented as wars sanctioned by God, who helped the crusaders. At the same time, according to crusade propaganda, the liberation of the Holy Land was most probably not the only purpose of the crusades. Some sources allow us to affirm that the papacy and preachers had the idea that God would allow the crusaders to settle in Outremer only when they would merit it by the absence of sin. Furthermore, in the second half of the twelfth and, to a greater extent, in the thirteenth century, there was a spread of the idea that God could destroy the Saracens on his own, but was testing his faithful. In fact, all these ideas together suggested that, according to the propaganda, the liberation of the Holy Land was not considered to be God's only goal, for he also wished to bring to this land faithful people without sin who would settle there, elected by God.
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Lee, Dongchoon. "Crusade Reflected in “The Knight’s Tale”." Hankuk University of Foreign Studies Literature Studies 90 (May 31, 2023): 105–28. http://dx.doi.org/10.22344/fls.2023.90.105.
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Although original fervor of religious idealism was cooling somewhat and a sense of practicality was taking over, the crusades were far from a dead issue among the commoners as well as the nobles during the fourteenth century. As this century is called 'the real age of propaganda for the crusade,' some writings including late Middle English romances and chivalric treatises stress the justice of the crusades and urge people, in particular, the knights, to action. Chaucer, who was in a precarious position at court and had a perfect understanding of the crusades deeply embedded in the knights' mind, adds two real crusaders in The Canterbury Tales: the Knight and his son, the Squire. While eulogizing crusading as an admirable pursuit of the knight, Chaucer does not ignore a natural contradiction between the brutal violence or killing that military campaigns required and the religious motivation of converting the infidel into Christianity. Such an ambivalence is revealed implicitly in his portrait of the Knight as well as in The Knight's Tale.
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Chandra, Okky. "The Fourth Lateran Council as the Main Agenda for the Preparation of the Fifth Crusade." Diligentia: Journal of Theology and Christian Education 2, no. 1 (January 31, 2020): 93. http://dx.doi.org/10.19166/dil.v2i1.2201.
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<p>The Latin Church in medieval time regarded crusades as holy wars against paganism and heretics. Pope Innocent III was one of the church leaders who strongly believed that Christians need to regain the Holy Land. After initiating the Fourth Crusade and was disappointed by the failure of the crusaders, Innocent III organised the Fourth Lateran Council for the main purpose of launching the Fifth Crusade. While some scholars maintained that the reform of universal church was one of the main agenda of the Council, this paper shows that it was ancillary to the preparation of all elements within the Church for the next Crusade.</p>
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Sokolov, Oleg. "The Crusades in the Arab Discourse on Palestine (1917-1948): cultural aspect." Человек и культура, no. 3 (March 2020): 52–59. http://dx.doi.org/10.25136/2409-8744.2020.3.33315.
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In the late XX – early XXI century, the Arab discourse on the issue of Palestine remains saturated with references to the Crusades (1099-1291), and likening the current tribulation of the history of Palestine to the medieval events. Modern historiography traces the growth in popularity of such reminiscences beginning from 1948, while modern literature practically has no mentions of the used of the “anti-Crusades rhetoric” by the Arab cultural figures prior to this data. The object of this research is the mobilization of historical memory in Arab culture of the first half of the XX century; the subject is reference to the topic of the Crusades in the Arab literary texts of 1917-1948 dedicated to the Palestinian issue. Analysis of literary works of the Arab cultural figures of the early XX century demonstrated that way before Arab-Israeli War of 1948-1949, such events as Balfour Declaration (1917) and Arab revolt (1936-1938) were being actively compared by the Arab poets and dramaturgists to the era of the Crusades. In the period from 1917 to 1948, the author highlights the following types of references of the Arab cultural figured to the era of the Crusades in relation to the Palestine issue: blaming of Europe for conducting a new Crusade, manifestations of which were declared the activity of the mandate administrations and arrival of the Jewish settlers; reminding of failure of the Crusades, which should have served as the warning for the modern Europeans; revival of heroic memory of the Palestinians in confrontation of the European crusaders in the Middle Ages, which should have inspire the contemporaries to fight for their land.
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Sokolov, O. A. "The Crusades in the Arab Anti-Colonial Rhetoric (1918–1948)." Minbar. Islamic Studies 12, no. 4 (January 12, 2020): 924–41. http://dx.doi.org/10.31162/2618-9569-2019-12-4-924-941.
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In search for the historical examples to mobilize the masses for the anti-colonial struggle, during the period from 1918 to 1948 Arab public, political and religious fi gures regularly appealed to the history of the Crusades. They developed the interpretations proposed by public and religious fi gures of the 19th – early 20th century and found new excuses and contexts for the use of references to the era of the Crusades. After World War One, Arab public, political, and religious leaders for the fi rst time began to criticize European interpretations of the events and consequences of the Crusades. Simultaneously, they challenged European attempts to legitimize their presence in the Arab world by referring to this historical period. Such criticism was expressed not only in publicist works and public speeches, but also in the offi cial high-level political dialogue. Arab public fi gures also considered the end of the Crusades, lamentable for Europe, as a warning to modern European colonialists, while, according to their opinion, the victories of Muslim commanders who expelled the Crusaders from the Middle East, should have served as an example for the Arab politicians of their time. The transition of “anti-crusader rhetoric” to anti-Christian one in the speeches of a number of Arab nationalists led to disunity in their ranks, as it was perceived by Christian Arabs as their exclusion from the national struggle. At the same time, the Maronite Christians appealed to the history of the Crusades to confi rm their long-standing ties with France in order to enlist its support.The author declares that there is no conflict of interest.
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Pavón Benito, Julia. "Communicating the Crusading Activity of the Kings of Navarre in the 14th and 15th Centuries." Religions 14, no. 10 (October 17, 2023): 1304. http://dx.doi.org/10.3390/rel14101304.
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The mediaeval historiographical memory of the Crusades in the Kingdom of Navarre is unique precisely because two of its monarchs, the Counts of Champagne—Theobald I and II—actively participated in the Crusader campaigns during 1239–1241 and in 1270, respectively. Despite the importance of the Crusades which, starting from the early twelfth century, also encompassed the connection of this kingdom with Jerusalem’s paradigms of the warrior and religious pilgrimage, it can be asserted that there are scarcely any traces of narrative communication in Navarre about the Crusades, either politically or ideologically. This paper analyses the question of documentation and communication about the Crusades from the study of the chronicles of the Kingdom of Navarre in the Late Middle Ages. The purpose is to identify the characteristics and keys of the texts, dissimilar to the welcoming impact of the Crusades in Hispanic and European political, cultural and religious spheres.
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Sokolov, Oleg. "CRUSADES IN ARABIC THEATRE AND MOVIES (1914-1948)." Odysseus. Man in History 30, no. 1 (July 12, 2023): 264–81. http://dx.doi.org/10.32608/1607-6184-2023-30-1-264-281.
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The article is devoted to the study of the image of the Crusades in the works of Arabic visual art of 1914–1948, in which the action takes place during the Third (1189–1192) and Seventh (1248–1254) Crusades. Analysis of the plays «Abṭāl al-manṣūra» («Heroes of Mansura», 1915) and «Ṣalāḥ al-dīn al-ayyūbī munqiḏ falisṭīn» («Salah ad-Din al-Ayyubi, Savior of Palestine», 1948), as well as the films «Šajarat al-durr» («Shajarat ad-Durr», 1935) and «Ṣalāḥ al-dīn al-ayyūbī» («Salah ad-Din al-Ayyubi», 1941) showed that if in plays created before the First World War, Arab authors only praised the commanders of the past who defeated the Crusaders, then starting from this global military conflict, the theme of the Crusades began to be used also in order to liken modern Europeans to the Crusaders and draw analogies between the Crusades and the colonial presence in the Middle East. At the same time, the film industry continued to reproduce the romanticized image of the Crusades that emerged in the 19th century. In the analyzed works, the trend towards the Arabization of the past, which developed within the framework of the Arab Revival, also continued: non-Arab heroes, primarily Salah ad-Din, are most often referred to in the works as «Arab leaders».
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Neville, Leonora. "JONATHAN RILEY-SMITH, The First Crusaders, 1095–1131 (Cambridge: Cambridge University Press, 1997). Pp. 310. $49.95." International Journal of Middle East Studies 32, no. 4 (November 2000): 534–36. http://dx.doi.org/10.1017/s0020743800002701.
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The First Crusaders, 1095–1131 is a mature work of a leading scholar in the field of Crusade history that displays the results of years of detailed research and thought. The greatest strength of this work is that Riley-Smith draws extensively on documentary evidence from cartularies and archives surviving in European religious communities. Such thorough and extensive use of cartulary evidence is surprisingly rare. The result is a largely fresh view of the old topic of the Crusaders' motivation and a vastly more detailed portrayal of the mechanics and logistics behind the First Crusade. The author supports his views with the cumulative weight of scores of observations regarding the identification and origins of participants in the early Crusading movement. Riley-Smith has complied (and made available in an Appendix) detailed and judicious lists of all those who certainly, probably, and possibly participated in the Crusades between 1096 and 1129. Culled from all the narrative sources and many collections of documents, the lists provide a substantial body of evidence that many scholars will find useful.
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Tutt, Daniel. "Franks and Saracens." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 120–22. http://dx.doi.org/10.35632/ajis.v32i4.1011.
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Avner Falk’s Franks and Saracens: Reality and Fantasy in the Crusades ispresented in the opening pages as the first psychoanalytic study of the Crusades.The book is written for both a general readership and an academic audience.The fact that it was published by Karnac Books, one of the premierepublishers of psychoanalytic theory and practice, leads one to think that thepsychoanalytic community is a particularly important audience. The book’sopening chapter, “Us and Them,” introduces psychoanalysis as a theoreticalsource for helping us to think about cultural identity and conflict, particularly“us vs. them” identity conflicts. Following this general foregrounding of theCrusades and psychoanalytic theory, the author turns to how the Crusaders,namely, the “Franks,” created a larger fantasy that drove their violent engagementwith Muslims, one that was tied to a political effort to build a collectiveEuropean identity.Rather surprisingly, the term fantasy is never defined thoroughly, althoughthe author’s central claim is that the Crusades functioned as a way to develop a unified cultural identity for Europe, a project that was itself tied toa fantasy. This project of building a singular Frankish identity, and whatwould eventually come to be a European identity, is the focus of the second,third, and fourth chapters. In them, Falk pays particular attention to the evolutionof the term Saracen, which the Europeans invoked to refer to all ofthe different kinds of Muslims they encountered during the various crusades.The term was initially deployed to specify all Muslims, but by the Third Crusadeit began to connote Eastern European and Baltic Christians as well.Saracens would later be applied to Estonians, Latvians, and Lithuanians duringthe Baltic crusades, which lasted for four centuries. This word eventuallycame to designate anyone who was not European and Christian, and evenChristians like the Basques who had fought the Franks (p. 132).The etymology of this term, which means “empty of Sarah,” emphasizeshow Hagar is recognized as Ishmael’s mother in the Islamic tradition in distinctionto Christianity. The primary motivation for deploying Saracen wasmeant to resolve this outer collective state project of a unified Europe, as wellas to resolve a far more abstract psychological identity conflict that was feltacross Crusader culture. As Falk states: ...
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Celik, Siren. "The crusade of Nicopolis and its aftermath: Views from Byzantine, French and Ottoman sources." Zbornik radova Vizantoloskog instituta, no. 60-1 (2023): 219–46. http://dx.doi.org/10.2298/zrvi2360219c.
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The Crusade of Nicopolis (1396) was one of the last crusades directed against the Ottomans, led primarily by joint Franco-Burgundian and Hungarian forces. Albeit on the margins, the Byzantines and Emperor Manuel II Palaiologos were also involved in this crusading project as they hoped to relieve Constantinople from the Ottoman blockade it endured since 1394. The resounding defeat inflicted on the crusaders by the Ottomans was echoed in both Byzantine, French and Ottoman sources. This paper shall attempt to offer a comparative reading of Byzantine, French and Ottoman sources on some aspects of the Crusade of Nicopolis. The first part of this paper will seek to analyze the Byzantine sources, consisting of histories, letters and orations, investigating their literary, political, and religious perceptions of the event. The second part will deal with French and Ottoman sources, especially focusing on their depictions of the Byzantine involvement in the crusade, as well as the narrative links between Nicopolis, the blockade of Constantinople and the travels of Manuel II.
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Hamad, Mona. "The Exchange of Prisoners between Muslims and the Crusaders (1097-1191)." Journal of Arts and Social Sciences [JASS] 5, no. 2 (June 1, 2014): 53. http://dx.doi.org/10.24200/jass.vol5iss2pp53-72.
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This is an ongoing research project on the issue of prisoners during the Crusades. There is an evident lack of information in the sources on this issue, scarcity of modern scholarship on the subject and inconsistency of the reports written in the primary sources. The researcher was able to gather enough information to try to present a comprehensive synthesis on the subject. The study first attempts to define the principles that regulate the issue of prisoners in both Islam and Christianity, and show how these principles changed during the Crusades. Then, I discuss how prisoners were captured on both sides, the way they were treated and the status of different categories of prisoners, such as women and leaders mainly from among the Crusaders. Finally, I argue that both foes were influenced by the practices of the other party concerning the prisoners of war. The Crusaders learned the benefits of not killing prisoners; ransoming them or enslaving them for labor purposes. On the other hand, the Muslims began to imitate the cruelty towards prisoners just like the Crusaders used to do in the early period of the Crusades.
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Hamad, Mona. "The Exchange of Prisoners between Muslims and the Crusaders (1097-1191)." Journal of Arts and Social Sciences [JASS] 5, no. 2 (June 1, 2014): 53–72. http://dx.doi.org/10.53542/jass.v5i2.1065.
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This is an ongoing research project on the issue of prisoners during the Crusades. There is an evident lack of information in the sources on this issue, scarcity of modern scholarship on the subject and inconsistency of the reports written in the primary sources. The researcher was able to gather enough information to try to present a comprehensive synthesis on the subject. The study first attempts to define the principles that regulate the issue of prisoners in both Islam and Christianity, and show how these principles changed during the Crusades. Then, I discuss how prisoners were captured on both sides, the way they were treated and the status of different categories of prisoners, such as women and leaders mainly from among the Crusaders. Finally, I argue that both foes were influenced by the practices of the other party concerning the prisoners of war. The Crusaders learned the benefits of not killing prisoners; ransoming them or enslaving them for labor purposes. On the other hand, the Muslims began to imitate the cruelty towards prisoners just like the Crusaders used to do in the early period of the Crusades.
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Meyler, Ruairí. "The Crusade of the Pen: Developed During the Colonial Period and Dismantling the Discourse of the War on Terror." International Journal of Asian Christianity 5, no. 1 (March 3, 2022): 5–22. http://dx.doi.org/10.1163/25424246-05010002.
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Abstract In March 2021, Pope Francis visited Iraq, highlighting the challenges faced by the Christian community in Iraq and meeting with the Shia cleric Grand Ayatollah Ali al-Sistani. By engaging in this interreligious dialogue with al-Sistani, Pope Francis reminded us of another interreligious episode from the Crusades between Saint Francis and Sultan al-Kamil and challenged our perspective on the Crusades. This paper submits that in order to facilitate the repairing of relations between Christian and Muslim communities in the Middle East, we must dismantle the War on Terror discourse and in particular the nineteenth century Crusader images that underpin it and follow the example of Pope Francis in recovering not only a more ecumenical vision of the Crusades but also of the relationship between Middle Eastern Christians and Muslims. This article aims to dismantle this discourse which divides Muslim and Christian communities both in the West and in the Middle East by examining the use of Crusader imagery from Napoleon’s invasion of Egypt to the present, arguing that our modern images of the Crusades are developed in the eighteenth, nineteenth and early twentieth centuries, and it is these ahistorical images that also fuel the rhetoric surrounding the War on Terror.
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Doherty, James. "Commemorating the Crusading Past in Late Medieval England: The Worksop Priory Tabula." English Historical Review 136, no. 581 (August 1, 2021): 809–35. http://dx.doi.org/10.1093/ehr/ceab275.
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Abstract Memory has featured prominently in recent scholarship on the crusades. In particular, the remembrance of crusaders by their descendants and associated ecclesiastical institutions in the high Middle Ages has attracted considerable attention; however, few studies have concentrated on the commemoration of crusaders in the later Middle Ages. This article examines a late fifteenth-century genealogical poem, which was produced for public display on a tablet at Worksop Priory (Nottinghamshire) and contains unique information about members of the Furnival family on the Barons’ Crusade (1239–41), in order to explore how and why medieval institutions preserved memories of crusaders into the late Middle Ages. It argues that, although inaccurate in its crusade narrative, the poem provides invaluable insights into the mechanisms of aristocratic family memory in medieval England; and it focuses on the important role of material prompts in the process of commemoration. Specifically, it suggests that an effigy of Sir Thomas de Furnival was erected at Worksop soon after his death away from home in 1241. In the absence of a written record, this cenotaph acted as a prompt to an oral narrative tradition which informed the Worksop poet when he came to compose his genealogical work. This study is, therefore, an analysis of crusade memory, but it is also an examination of the presentation of a crusade narrative to a public audience, an opportunity to unravel the confused history of three crusading brothers, and an attempt to understand the response of a medieval community that had suffered losses in overseas ventures.
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Elsen, Todd. "Tyerman, God's War - A New History Of The Crusades." Teaching History: A Journal of Methods 35, no. 2 (September 1, 2010): 104. http://dx.doi.org/10.33043/th.35.2.104.
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"Deus lo Vult!" or "God wills it!" was the call from Pope Urban II to all Christians to crusade to free the Holy Land from the clutches of Islam. God's War by Christopher Tyerman, a Lecturer of Medieval History at Hertford College and New College, University of Oxford, is an in-depth look into the events of the Crusades. His writing is thorough when it comes to covering the Crusades which span nearly two hundred years from beginning to end. The book is perhaps too thorough when referencing Crusade leaders and soldiers; this is trivia that the reader neither needs to know about nor should really care about. Introducing dozens and dozens of obscure soldiers slows down the book and does not encourage the reader to continue to learn and experience an important era of Western history. The Crusades covered every experience of the human condition, yet somehow Tyerman turns it into an insurance lecture full of charts, graphs, and political analyses sure to put even the most interested reader to sleep.
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Aged, Dr Nihad Hameed ELaibi, and Dr Ragheed Gummar Majeed Salman. "Business Activity in Mediterranean Sea and its Impact on Crusades Emirates in Levant Country fell during the second half of seventh century(A.H.)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 217, no. 1 (November 9, 2018): 149–66. http://dx.doi.org/10.36473/ujhss.v217i1.559.
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The commercial activity in the Mediterranean had a major impact in Emirates Crusades in Levant country fell by Al- Mamluks hand , however , the competition was at its peak between the European Emirates particularly among Italian republics marine , which influence the internal situation and there were disputes between Crusades Emirates in the levant country resulting to weakness on the other side , were bad-treatment and abuse that Crusaders showed against traders and farmers on the other hand , the alliances that had Crusades tried to contract with the Mongols Knight, the first enemy of the Mamluks of a third hand , these factors prompted the state of Al-Mamluks to undertake military operation to eradicate the Emirates country during the second half from the seventh century(A.H.).
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Gada, Muhammad Yaseen. "Historiography in the Twenty-First Century." American Journal of Islam and Society 32, no. 2 (April 1, 2015): 90–98. http://dx.doi.org/10.35632/ajis.v32i2.971.
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Books Reviewed: Thomas F. Madden, The Concise History of the Crusades,3d ed. (Lanham, MD: Rowman & Littlefield, 2014); Paul M. Cobb, The Racefor Paradise (Oxford, UK: Oxford University Press, 2014); Jonathan Harris,Byzantium and the Crusades, 2d ed. (London: Bloomsbury, 2014).
During the last six decades, historians have adopted various approaches tostudying the Crusades. Unfortunately, few contemporary Muslim scholarshave dealt with this topic at all. In the aftermath of 9/11, however, this seriesof European military invasions of the Middle East began to reappear in themedia as analysts, historians, and academics posited that they were a precursorof the region’s present sociopolitical disorder as daunting as the current East-West discourse and relations between the Christian and Muslim worlds.1 Someworks deconstruct the perception that there is no connection between them,whereas others view the Crusades from the Islamic perspective in an attemptto balance the general triumphalist western narrative.2This essay focuses on three recent works that, although dealing with differentstandpoints, are explicitly interwoven. Thomas F. Madden’s The ConciseHistory of the Crusades “is an attempt to illuminate the complex relationshipof the past to the present” and narrates the Crusades in a “concise, understandable,and engaging manner” (pp. vii, viii) based on modern scholarship; PaulM. Cobb’s The Race for Paradise shows how medieval Muslims perceivedthe Crusades and is based on his research primarily from original Islamicsources (p. 6); and Jonathan Harris’ Byzantium and the Crusades concentrateson the relations between Byzantium and the Latin West during the Crusades.Madden’s book comprises ten chapters. Chapter 1, “The Call,” discussesthe crusading movement’s background as primarily an act of piety despite anunderlying current of selfish/secular desires, a fact that western scholars oftenoverlook. He also criticizes historians who believe that many Crusaders weremotivated by medieval Europe’s policy of “castoffs,” wherein only the firstson could inherit his father’s estate, by stating that the majority of crusading ...
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Mortimer, Katy. "Networks of Crusading: An Introductory Overview of Digital Resources for Research into People, Place and Space." Medieval People: Social Bonds, Kinship, and Networks 36, no. 1 (April 25, 2022): 333–52. http://dx.doi.org/10.32773/apxs8477.
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Recent years have seen a rise in new and exciting “digital humanities” projects, and the field of Crusades Studies is no exception. Indeed, researchers interested in the “traditional” crusading period (ca.1095 –ca.1291) have sought to reach broader audiences by working collaboratively to create various digital resources for furthering our knowledge and understanding of the crusades and the medieval world. In celebration of the inaugural volume of Medieval People, this article offers an introductory overview of crusades-related digital humanities projects which explore, highlight, and enhance our understanding of crusaders and their networks. It does so by first contextualizing the relevant historical and historiographical background, before discussing in detail four important resources created specifically as digital humanities projects. Two of those spotlighted are more traditionally prosopographical in nature, while the other two were selected to showcase the importance of utilizing a variety of different source types when examining networks of crusading. Overall, this article argues that resources such as these are important tools for research and teaching, and demonstrates the value of developing future crusades-related digital humanities projects.
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Heng, Geraldine. "Holy War Redux: The Crusades, Futures of the Past, and Strategic Logic in the “Clash” of Religions." PMLA/Publications of the Modern Language Association of America 126, no. 2 (March 2011): 422–31. http://dx.doi.org/10.1632/pmla.2011.126.2.422.
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[G]reat devastation [was] inflicted on the Iraqi people by the crusader-Zionist alliance. …—World Islamic Front[T]here is a Zionist Crusader war on Islam. … I call on mujahedin and their supporters … to prepare for long war against the Crusader plunderers. …—Osama Bin Laden, “Bin Laden”This war is fundamentally religious. … the most ferocious, serious, and violent Crusade campaign against Islam ever since the message was revealed to Muhammad. …—Osama Bin Laden, “West”[T]his Crusade, this war on terrorism, is gonna take a while.—George W. BushThis is no less than a clash of civilizations—the … reaction of an ancient rival against our Judeo-Christian heritage, our secular present, and the worldwide expansion of both.—Bernard Lewis, “Roots”In a lead 1990 article for the atlantic monthly, bernard lewis, a well-known historian of islamic studies, conjured the catchphrase “clash of civilizations” to narrate what he saw as fundamental relations of enmity between Islamicate societies and the countries of “the West”—“the West” being shorthand for polities that bear the legacies of Christendom, the Crusades, and the European Enlightenment—since the seventh-century emergence of Islam. Three years later, Samuel Huntington, a well-known political scientist, picked up Lewis's theme and, in an article for Foreign Affairs, embroidered it into a theory of global relations to fill what Huntington saw as the political vacuum that had materialized after the cold war's closure (“Clash”). (In 1945–90, the rhetoric of civilizational clash seemed to have been adequately, if temporarily, filled by superpower contests between the United States and the Soviet Union and their allies/surrogates.)
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Siberry, Elizabeth. "Fact and Fiction: Children and the Crusades." Studies in Church History 31 (1994): 417–26. http://dx.doi.org/10.1017/s0424208400013024.
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In addition to those who could bear arms, the crusade armies included numerous camp-followers. They came in a variety of forms—the old and infirm, women (who posed a different set of problems), the clergy, and children. It is the latter who are the subject of this paper. In the first part I will examine the evidence for children on the crusades in contemporary sources— histories of individual expeditions written by participants or drawing upon eyewitness accounts. I will then go on to examine how the image of children on the crusades has been passed on to subsequent generations. I do not intend here to offer a comprehensive survey of children’s literature about the crusades. I will merely try to highlight some themes, in particular, from British historical novels and adventure stories written in the nineteenth and early twentieth centuries.
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BEBEN, DANIEL. "Remembering Saladin: The Crusades and the Politics of Heresy in Persian Historiography." Journal of the Royal Asiatic Society 28, no. 2 (November 9, 2017): 231–53. http://dx.doi.org/10.1017/s1356186317000529.
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AbstractIn this study I examine the presentation of Saladin and the Crusades within the genre of Persian universal histories produced from the thirteenth to the sixteenth century. While a number of recent studies have begun to explore the place of the Crusades in the historical memory of the Islamic world, to date little attention has been given to the question of the manner in which the ensuing Mongol conquests affected subsequent Muslim memory of the Crusades. In this article I argue that historiographers of the Mongol and post-Mongol eras largely sought to legitimate the conquests through evocation of heresy and by celebrating the Mongols’ role in combating alleged heretical elements within Muslim society, most notably the Ismāʿīlīs. While Saladin is universally remembered today first and foremost for his re-conquest of Jerusalem from the Crusaders, within the context of the agenda of Persian historiography of the post-Mongol era the locus of his significance was shifted to his overthrow of the Ismāʿīlī Fatimid dynasty in Egypt, to the almost complete exclusion of his role in the Crusades. This article challenges long-standing assumptions that the figure of Saladin was largely forgotten within the Muslim world until the colonial era, and instead presents an alternative explanation for the supposed amnesia in the Muslim world regarding the Crusades in the pre-modern era.
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Kepsha, A. "INVESTIGATIONS OF DIFFERENT ASPECTS OF THE CRUSADES: HISTORIOGRAPHY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 39–49. http://dx.doi.org/10.17721/1728-2640.2021.151.6.
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The Crusades have always provoked different reactions of the inhabitants of Europe. The participants of the crusades tried to achieve their own goals – redemption, to escape from a difficult life, opportunities for enrichment, approach to God, spreading political or ecclesiastical power etc. Despite the motives of the participants, which could be really opposite to each other, next generations perceived and reproduced these events differently. If the society of the Enlightenment condemned the Crusades as a manifestation of cruelty and religious fanaticism, the romance of the 19th century glorified the heroes of the movement for devotion, honor, nobility and feats. Scientific studies of the Crusades of the 1950s and 1960s formed the main views on the phenomenon. This was done thanks to a number of scientists – S. Ransiman, K. Setton, J. Riley-Smith etc. They have formed the basic principles of research and created main works that are relevant to our time. Subsequent generations of scholars have rethought a number of views on the history of the Crusades and revealed new aspects of previously unexplored issues. Views on the participation of "younger sons" in the campaigns, religious bigotry as the main factor of the movement, the bloody confrontation with Muslims as the basic principle of the existence of the Crusaders in Outremer were changed. Scientists such as F.Gabrieli, T.Madden, J.Phillips, M.Amin, A.Boas, N.Godgson, N.Christie looked at already known events from other points of view – through the eyes of locals in Outremer and Muslims, women, travellers etc. New studies of the Crusades in terms of race, gender, religion, denominations, symbols, etc. provide a better understanding of the events of the Crusades and shed light on the dark corners of the distant past.
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Roche, Jason T. "The Appropriation and Weaponisation of the Crusades in the Modern Era." International Journal of Military History and Historiography 41, no. 2 (October 21, 2021): 187–207. http://dx.doi.org/10.1163/24683302-20210002.
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Abstract The introductory article proposes the hypothesis, which informed the decision making and editorial work in the present volume, that appropriations and weaponisations of the crusades in the modern era rely on culturally embedded master narratives of the past that are often thought to encompass public or cultural memories. Crucially, medievalism, communicated through metonyms, metaphors, symbols and motifs frequently acts as a placeholder instead of the master narratives themselves. The article addresses differences between medievalists’ and modernists’ conceptions of crusades, especially highlighting how the very meaning of words – such as crusade – differ in the respective fields. But the matter at hand goes beyond semantics, for the notion that the act of crusading is a live and potent issue is hard to ignore. There exists a complex and multifaceted crusading present. That people can appeal to master narratives of the crusades via mutable medievalism, which embodies zero-sum, Manichaean-type “clash of civilisations” scenarios, helps explain the continued appeal of the crusades to those who seek to weaponise them. It is hoped that the contributions to the special issue, introduced towards the end of the article, further a better understanding of the ways this has happened in the modern era.
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Pacifico, Marcello. "Frederick II and the Crusades, 1217–1250." Mediterranean Studies 31, no. 1 (April 2023): 3–26. http://dx.doi.org/10.5325/mediterraneanstu.31.1.0003.
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ABSTRACT All the Crusades of the first half of the thirteenth century have Frederick II as protagonist, the actor who was always ready to play a role even when absent. In these roles, he was successively the emperor of the Last Times of the First Crusade of Damietta managed by the legate Pelage and by King John of Brienne, the humble pilgrim of the Crusade of Jaffa who became known as the new King Solomon, the director of the Crusade of Ascalon managed by the faithful Theobald of Champagne and by his brother-in-law Richard of Cornwall, and the partner of the Second Crusade of Damietta sought by Saint Louis, even if he was depicted as the antichrist by the pope. This article deals with the relationships between the sovereign and the chiefs of the other crusading expeditions held before and after the First Crusade of Damietta.
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Costa, Paula Pinto, and Joana Lencart. "Crusade: The Arising of a Concept Based on Portuguese Written Records of Three Military Campaigns (1147–1217)." Religions 14, no. 2 (February 13, 2023): 244. http://dx.doi.org/10.3390/rel14020244.
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The historiography of the crusade and reconquest in the Iberian Peninsula, and Portugal in particular, dates from the beginning of the twentieth century. Since the 1920s, it has been assumed that the reconquest was an output of the crusade in the Iberian West due to the so-called “Bull of Crusade” given to Portugal. The “idea of the Crusade” in Portugal was enhanced by Carl Erdmann in the 1930s and 1940s. This interpretation has been endorsed by the very context in which the Kingdom of Portugal emerged and developed throughout the twelfth and thirteenth centuries. From the 1980s onwards, the launching of systematic research on the military orders also reinforced this perspective. The deep affinity between the military orders and the crusades in the context of the reconquest is reflected in this historiography. These concepts—military orders, crusade, reconquest—have been studied without distinction being made between them, adding to the complexity of this analysis. Considering the historiographical achievements regarding the crusade, it is pertinent to rethink the associations between reconquest, crusade and military orders. Reading certain historical narratives is crucial for this analysis, although the written records do not fully deplete the subject. To reinforce the relevance of this approach, we will also consider royal and pontifical diplomas. Tracing the terminology used in these documents and identifying how these historical realities were referred to are the two main goals of this paper. For that purpose, three key moments of the Portuguese reconquest have been chosen: the conquests of Lisbon (1147), Silves (1189), and Alcácer do Sal (1217). These have one feature in common: the presence of crusaders travelling to the Holy Land, which supports the terminological analysis of those discourses. Different perspectives are embodied in these conquest narratives when compared with royal and papal diplomas on the same issue and of a similar chronology. Historiography on Reconquest, crusade, and the military orders is often conditioned by ideology, occasionally revealing a tendency to repeat ideas without debating them. This paper’s analysis is based on the aforementioned written records and is undertaken in order to verify when the word crusade/crusader appeared in Portugal, to assess to what extent the war of conquest in Portuguese territory followed the example of the holy war and to evaluate the commitment of the crown and the Holy See in this complex process.
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Tikhonova, N., and O. Sokolov. "Divine Punishment, “the Last Jihad” or the Origin of Protestantism: the Crusades in the Written Legacy of Arab and Tatar Muslim reformers (19th — Early 20th Centuries)." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 27, no. 2 (December 2021): 45–52. http://dx.doi.org/10.31250/1238-5018-2021-27-2-45-52.
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This case study is a first ever attempt to compare the perceptions of the Crusades that emerged in Arab and Tatar Muslim modernist narratives of the late 19th — early 20th centuries through the discourse analysis of their written legacy. The comparison itself is of particular interest to understand the emergence of early Muslim modernist discourse, influential enough to set the tone for the various ideological concepts among modern Muslims. It is argued in this paper that Arab and Tatar Muslim reformers expressed significant differences in their interpretations of the Crusades period, despite a number of summary explanations can be reviewed in the Muslim modernist discourse under consideration (such as divine punishment, great shock for the umma, etc.). At the same time, the Crusades' concept along with the image of the “Christian — Crusader — Other” became an integral part of Muslim intellectual discourse of the late 19th — early 20th centuries, due to the widespread occurrence of “print capitalism” and actualization of anti colonial narratives among Muslims.
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Bliznyuk, Svetlana Vladimirovna. "The Crusading Movement in the Late Middle Ages and Early Modern Period." Античная древность и средние века 50 (2022): 410–20. http://dx.doi.org/10.15826/adsv.2022.50.023.
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The crusading movement covers about 500 years of European history; the crusading idea affected all social groups in Europe and became an element of the knightly culture. This article highlights two main turning points in the history of the crusading movement: the Fourth Crusade and the conquest of Constantinople in 1204 and the end of the Latin Kingdom of Jerusalem in 1291. These events lead to rethinking of the goals, objectives, and directions of the crusading movement and to expanding its geography. The crusades of the Late Middle Ages were generally more local, purposeful, pragmatic, prudent, professional, and less emotional than the campaigns of 1096–1291. The development of crusading forced the Europeans to look for explanations and justifications of their deeds. This led to the creation of the legends of their ancestors in the East. The idea of the Trojan origin of the Latins and revenge to the schismatic Greeks became important in the twelfth- and thirteenth-century crusading literature. With the growing Turkish threat, the idea of the Frankish origin of the Turks appeared. The Trojans of Aeneas were replaced by the Trojan Turks, and in the sixteenth century by the Druze people, who were considered descendants of the first crusaders survived in the Holy Land. From the fourteenth to sixteenth century, the plans for new crusades and the legends concerning the ancestors of the crusaders were a nutritious cultural environment preserving the crusading idea. The demonstration of crusading piety and crusading zeal contributed to the achievement of the socio-cultural and political goals of kings and knights. Through the historical memory of the ancestors of the crusaders, illusions and rhetoric about the return of the Holy Land or Constantinople, the myths and legends, the crusading idea gradually passed from real wars into a moral category and becomes a psycho-cultural phenomenon of the political and intellectual elite of European society.
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Sokolov, Oleg. "THE CRUSADES IN THE ARABIC RENAISSANCE POETRY AND PROSE." Odysseus. Man in History 29, no. 1 (September 20, 2021): 201–17. http://dx.doi.org/10.32608/1607-6184-2021-29-1-201-217.
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The article examines the works of the greatest Arab artists of the 19th and early 20th centuries, the poet Ahmad Shawqi and the novelist Jirji Zeydan, containing references to the era of the Crusades. An analysis of the work of these authors shows that, contrary to the view prevailing in modern historiography, that Arab artists began to actively refer to the Crusades era only in the second half of the 20th century, already in the Arab poetry and prose of the 19th century, numerous references to this era are found. Ahmad Shawki in his poems presents the Crusades as a time of glorious victories of Muslims, which should inspire contemporaries to fight Europeans. In his works both Muslim commanders known to Europeans and the Egyptian naval commander Husam al-Din Lulu, the savior of Mecca and Medina from the crusaders, the hero of the Arab folk tradition, appear as examples of ideal military leaders. Jirji Zeidan's writings are also characterized by a romantic view of the Crusades. The writer portrays this era as the time of noble rulers, such as Salah ad-Din and Richard the Lionheart, who were able to decide the fate of the Middle East on equal terms.
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Hamilton, Bernard. "An Anglican View of the Crusades: Thomas Fuller’s The Historie of the Holy Warre." Studies in Church History 49 (2013): 121–31. http://dx.doi.org/10.1017/s0424208400002072.
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This essay is concerned with the ways in which the English Reformation changed the understanding of the crusade movement from that held in the Middle Ages. The papally inspired crusade movement was not an attractive subject to sixteenth-century Protestant scholars. As Christopher Tyerman has remarked in his study, England and the Crusades, it was not until 1639 that ‘Thomas Fuller published his Historie of the Holy Warre, the first, and one of the more interesting histories of the crusades written by an Englishman’. The only earlier post-Reformation English work which had touched on this subject was Richard Knolles’ The Generall Historie of the Turks (1603). Its first book was entitled ‘The Generall Historie of the Turks before the Rising of the Ottoman Familie’, and inevitably contained some account of crusading activity, though that was incidental to its main theme. Knolles’ book proved popular and a second edition was published in 1610, showing that there was a public for works of this kind.
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Berkey, Jonathan P. "CAROLE HILLENBRAND, The Crusades: Islamic Perspectives (Chicago and London: Fitzroy Dearborn, 1999). Pp. 704. $125.00 cloth." International Journal of Middle East Studies 34, no. 1 (February 2002): 129–31. http://dx.doi.org/10.1017/s002074380221106x.
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This book is a comprehensive survey of the history of the Crusades—comprehensive, that is, from the standpoint of the sources left by the Crusaders' enemies. The author sets out to reconstruct for a Western audience what the available Muslim sources (for the most part, in Arabic) tell us about the Crusading phenomenon: how the Muslims viewed and responded to the challenge presented to them by the European Christian holy warriors who suddenly appeared on the Near Eastern scene at the end of the 11th century. In this respect it is not unlike Amin Maalouf's The Crusades Through Arab Eyes, although compared to the earlier volume the present book is simultaneously less narrative and more exhaustive, even encyclopedic.
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Kinanti, Alya dwi, Muhammad Hafidh Akbar, Khairi tariq Sitorus, and Sri Windari. "Perang Salib: Dari Motivasi Religius Hingga Ambisi Kekuasaan - Sebuah Telaah Historis." Al-Ibrah : Jurnal Pendidikan dan Keilmuan Islam 9, no. 1 (June 30, 2024): 40–65. http://dx.doi.org/10.61815/alibrah.v9i1.369.
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This research discusses the crusades, a series of military campaigns carried out by European Christian powers in the Middle Ages, which had a profound impact not only on the history of Europe and the Middle East but also on global political, religious and cultural dynamics. It was called a crusade because Christian military expeditions when carrying out war used the cross as a unifying symbol to show that the war they were waging was a holy war and aimed to liberate Baitul Magdis (Jerusalem) from the hands of Muslims. The main goal of the crusades was to reclaim the holy land from the Muslim powers who had controlled it for several centuries. This method was used to collect data to reveal the discussion contained in this article. Reference collection in this activity is carried out by studying books and documents that are considered relevant to the object of study. It is hoped that the results of this research will add insight, new knowledge, and understanding of Islamic history and the crusades.
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Blaydes, Lisa, and Christopher Paik. "The Impact of Holy Land Crusades on State Formation: War Mobilization, Trade Integration, and Political Development in Medieval Europe." International Organization 70, no. 3 (2016): 551–86. http://dx.doi.org/10.1017/s0020818316000096.
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AbstractHoly Land Crusades were among the most significant forms of military mobilization to occur during the medieval period. Crusader mobilization had important implications for European state formation. We find that areas with large numbers of Holy Land crusaders witnessed increased political stability and institutional development as well as greater urbanization associated with rising trade and capital accumulation, even after taking into account underlying levels of religiosity and economic development. Our findings contribute to a scholarly debate regarding when the essential elements of the modern state first began to appear. Although our causal mechanisms—which focus on the importance of war preparation and urban capital accumulation—resemble those emphasized by previous research, we date the point of critical transition to statehood centuries earlier, in line with scholars who emphasize the medieval origins of the modern state. We also point to one avenue by which the rise of Muslim military and political power may have affected European institutional development.
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Shafiq, M. D. Azhar Ibrahim. "Relations between the Fatimids and the Crusaders in the Levant and Egypt (491-567 AH / 1097-1171 AD)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 222, no. 1 (November 5, 2018): 309–36. http://dx.doi.org/10.36473/ujhss.v222i1.381.
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Provide research in theme to study the relations between the Fatimids and the Crusaders in the Levant and Egypt (491-567 AH / 1097-1171 AD) and its impact in the succession. Find referred to the attitude of the Fatimids of the First Crusade expansion Crusader in Palestine and the position of the Fatimids of it, and the incursion in the Crusader (Egypt, images, Ashkelon) and its impact in the Fatimid relations crusade every special study
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Dr: Fahad bin Ali bin Hamed AlHarethi, Dr: Fahad bin Ali bin Hamed AlHarethi. "The two crusade campaigns of Alfonso X over North Africa." journal of King Abdulaziz University Arts And Humanities 30, no. 3 (January 1, 2022): 91–109. http://dx.doi.org/10.4197/art.30-3.4.
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the study dealt with the Alfonso-X campaigns of the Kingdom of Castile and the Crusader Leon in the 7th Hijri/ 13th century, which aimed to transport the Crusades from the Iberian Peninsula to North Africa and were supported by the Catholic papacy in Rome, and encouraged by the kings of Europe.
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Xavier, José Roberto Franco, Inês Ferreira Dias Tavares, and Sabrina Ribeiro Chaves. "Cancelling crusades as a strategy of societal reaction." Revista Direito e Práxis 14, no. 2 (June 2023): 827–58. http://dx.doi.org/10.1590/2179-8966/2022/60100i.
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Abstract In this theoretical essay, we shed light on new forms of public stigmatisation and their possible outcomes for the criminal justice system. We present some examples of the phenomenon we name “cancelling crusade” in this paper. We try to describe it step by step, then bring the theoretical framework. Finally, we analyse the impacts of these cancelling crusades on the criminal justice system.
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Chevedden, Paul E. "Crusade CreationismversusPope Urban II's Conceptualization of the Crusades." Historian 75, no. 1 (March 1, 2013): 1–46. http://dx.doi.org/10.1111/hisn.12000.
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SMITH, THOMAS W. "SCRIBAL CRUSADING THREE NEW MANUSCRIPT WITNESSES TO THE REGIONAL RECEPTION AND TRANSMISSION OF FIRST CRUSADE LETTERS." Traditio 72 (2017): 133–69. http://dx.doi.org/10.1017/tdo.2017.5.
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The First Crusade is one of the most intensively researched events of the Middle Ages, yet, paradoxically, the manuscript source base for the letters from the expedition is almost entirely unexplored and represents an exciting new avenue of investigation for crusade studies. This article publishes the texts of three new manuscript witnesses of First Crusade letters and explores their regional reception and transmission as a form of “scribal crusading” — that is, monastic participation in the crusades from behind cloister walls. The findings of this article reveal an extremely significant, but previously underappreciated, collective impulse among German monastic communities in the twelfth and thirteenth centuries to participate in the crusading movement through the copying of First Crusade letters.
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STOURAITIS, Ioannis. "Jihād and Crusade: Byzantine positions towards the notions of "holy war"." BYZANTINA SYMMEIKTA 21, no. 1 (September 30, 2011): 11. http://dx.doi.org/10.12681/byzsym.994.
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The current study aims to re-approach the issue of holy war in Byzantium by exploring Byzantine attitudes towards the ideology of the Crusade in the period 1096-1024. The starting-point of the study is the comparison of Byzantine reactions towards the ideology of jihād, which date in the period before the Crusades, with the Byzantine reactions towards the Crusade during the twelfth and the beginning of the thirteenth centuries. The main part of the paper focuses on the exploration of Byzantine attitudes towards the two main Latin ideas that made the Crusade a notion of holy war, the ideas of deus vult and remissio peccatorum.
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ALLINGTON, RICHARD. "The Ruins of Jerusalem: Psalm LXXVIII, the Crusades and Church Reform." Journal of Ecclesiastical History 73, no. 2 (January 24, 2022): 254–74. http://dx.doi.org/10.1017/s002204692100138x.
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Psalm lxxviii is one of the most prominent biblical texts associated with the crusades. Most previous scholarship has focused on the intersection of the violent language of the Psalm with the violence of crusading. This article, however, examines the use of Psalm lxxviii by crusade preachers in the context of the history of its medieval interpretations. It uncovers an established medieval tradition of using this Psalm to preach reform rather than vengeance, which crusade preachers maintained when they employed this text to encourage crusading. This finding emphasises the important role that the Church reform movement played in shaping the emergence and development of crusading.
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Thompson, O. O., A. S. Afolabi, A. N. Raheem, and C. A. Onifade. "‘When I See the ‘Broom’, I Will Pass over You’: An Assessment of President Muhammadu Buhari’s Anti-Corruption Crusade in Nigeria, 2015-2019." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 195–232. http://dx.doi.org/10.4314/ujah.v21i2.10.
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Corruption is a global phenomenon. Many states have embarked on several crusades to fight the menace, with little to show for these efforts. Using a critical analysis ofliterature, media reports and press releases, this articleassesses the anti-corruption crusade of President Muhammadu Buhari’s administration, 2015-2019. The article argues that in spite of the strategies and panoply of laws employed by the administration to tackle the menace, the crusade has to a large extent failed because the crusade is waged along ethnic and particularly party lines. The article recommends among other things the need for transparency in the crusade, building institutions, revival of social norms, political will, and respect of the rule of law.
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Bonet Donato, Maria. "The Crusades and the Latin East in the Memories of the Hispanic Hospitallers (14th Century)." Religions 14, no. 7 (July 11, 2023): 892. http://dx.doi.org/10.3390/rel14070892.
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A set of memories forged an institutional history, disseminated for and by the Catalan, Aragonese, and Navarrese Hospitallers, that paid attention to the crusader past in the Latin East as justification for their functional and administrative features after the Order was re-founded in Rhodes. The translated versions of the statutes were a key means for transmitting the Order’s iconic references to the time of the crusades in the Holy Land. These images operated as a mirror that permitted Hospitallers to recreate identity functions and mythical characters in the most emblematic phase and places, after becoming the crusader Order par excellence in the eastern Mediterranean in Rhodes. Reports on military actions from the 12th to 13th centuries and other allusions stood out in a historiographical tour that extolled its mission and identified itself with symbolic places and people. All this was without forgetting the importance of their caring and religious roles in these narratives. This paper analyses the uses of the memory of the Eastern Hispanic priories of the 14th century found in the crusades and in the history of the Latin East fundamental arguments to affirm and guarantee the strong links between East and West in the headquarters in Rhodes.
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Heuser, Andreas. "Transnational Construction and Local Imagination of "Crusade Christianity"." Nova Religio 13, no. 1 (August 1, 2009): 68–91. http://dx.doi.org/10.1525/nr.2009.13.1.68.
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This article focuses on a transnational urban crusade by a British representative of Pentecostal-type Christianity in 2006 in Kumasi, Ghana. Such mass-evangelism events have helped shape a new religious topography in most African countries since the mid-1980s. An integral part of the religious landscape, they accompany a "Pentecostalization" of African Christianity. This case study analyzes the interplay between international theological discourses and local appropriations of crusade Christianity. It presents crusades as performances and it researches crusade strategies to establish hegemony in public urban space. The central analysis of the theology of healing most popular in Pentecostal-type Christianity refers to the African religious discourse on well-being and disease causation in general. It concludes that local African discourses, more than crusade heroes, show a capacity to control transnational impact in crusade performances and theology.
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Jackson, Peter. "The Crusade Against the Mongols (1241)." Journal of Ecclesiastical History 42, no. 1 (January 1991): 1–18. http://dx.doi.org/10.1017/s0022046900002554.
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The great Mongol invasion of Eastern Europe in 1241–2 has received a fair degree of attention from historians.1 The same cannot be said of the crusade it provoked: at least from a crusading vantage-point this paper could be subtitled ‘a neglected category‘. The general histories of the crusades are content, at most, to mention the invasion and the proclamation of the crusade against the Mongols by Pope Gregory ix; some omit any reference to the episode. And if the Mongols receive more notice in Maureen Purcell's investigation of papal crusading policy in the thirteenth century, it is nevertheless in rather general terms; there is no mention of the crusade of 1241. The only author to examine that crusade at all qua crusade seems to have been Paulus in his history of the Indulgence.
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Jackson, Peter. "The Crusades of 1239–41 and their aftermath." Bulletin of the School of Oriental and African Studies 50, no. 1 (February 1987): 32–60. http://dx.doi.org/10.1017/s0041977x00053180.
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The period of the crusades of Theobald of Navarre and Richard of Cornwall is a critical one in the history of the Latin Kingdom of Jerusalem. As a result of truces made by the crusaders with neighbouring Muslim princes the kingdom came to embrace, albeit briefly, an area more extensive than it had covered at any time since the losses inflicted by Saladin following his victory at Hattīn in 1187. And yet this triumph was but the prelude to an engagement at La Forbie (al-Harbiyya) in October 1244, which was as grave a catastrophe as Hattīn and from which the kingdom never recovered. Here the Frankish army was decimated by the Egyptians and their Khwarizmian allies, a new and brutal element in the politics of southern Syria; and most of the newly regained territory was lost within the next three years. In this paper I propose to examine the events of the years 1239–44 with a view to re-evaluating the military and diplomatic achievements of the crusades and to placing the disaster at La Forbie more securely in context.
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العمر, سمير, and عباس الحيدري. "The Crusades Evolution of the term and concept." Kufa Journal of Arts 1, no. 6 (October 8, 2010): 109–43. http://dx.doi.org/10.36317/kaj/2010/v1.i6.6113.
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The Crusades is a modern term that has filled the books of history and Arab thought since the end of the nineteenth century AD. Rather, it is almost the only term that most researchers agree on using in Crusader studies and the relations of the East with the West, while other terms that were popular in the past are rarely used. Therefore, these terms must be clarified and why they were called the European invasion. Western on the Arab region in the late fifth century - the end of the seventh century AH / the end of the eleventh century - the end of the thirteenth century AD. The most important of them:
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Tyerman, C. "The Crusades." English Historical Review CXXII, no. 496 (April 1, 2007): 526–27. http://dx.doi.org/10.1093/ehr/cem044.
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Leopold, A. R. "Crusading Proposals in the Fourteenth and Fifteenth Centuries." Studies in Church History 36 (2000): 216–27. http://dx.doi.org/10.1017/s0424208400014431.
Full textAbstract:
One of the striking features of crusading in the aftermath of the fall of Acre (1291) was the sudden profusion of treatises written to offer advice on how the Holy Land could be recovered. In the years between 1290 and 1335, around thirty such proposals were written containing often detailed information about the Mamluks and practical recommendations on how they could be defeated and expelled from the holy places. This practicality distinguishes the ‘recovery treatises’ from other crusading literature. Prior to this period, non-descriptive writing on the crusades tended to be theological, dealing with the justification of crusading or the morals of participants. After the brief flurry of proposals written in the decades prior to 1335, similar works were rare until the treatises outlining plans for crusades against the Ottomans written in the mid-fifteenth century by such authors as John Torzelo and James Tedaldi. However, a few new proposals dealing with the crusade to the Holy Land were written during the late fourteenth and early fifteenth centuries. This is striking, given the great obstacles posed to such a crusade by the twin scourges of war and plague in Europe, and the greater immediacy of the Ottoman threat. It is possible that these later works were influenced by recovery treatises written between 1290 and 1335, since some of the latter survive in copies made during the later fourteenth and early fifteenth centuries which were held in European libraries, notably that of the dukes of Burgundy. These copies, and the new treatises on the subject, illustrate that the idea of a crusade to recover Jerusalem continued to exert an appeal on later generations at certain times during the period.