Public spiritual perform lay on the middle of civic society in overdue medieval Europe. during this illuminating research, Andrew Brown attracts at the wealthy and formerly little-researched records of Bruges, certainly one of medieval Europe's wealthiest and most vital cities, to discover the position of faith and rite in city society. the writer situates the non secular practices of electorate - their funding within the liturgy, commemorative providers, guilds and charity - in the contexts of Bruges' hugely diverse society and of the alterations and crises town skilled. concentrating on the non secular processions and festivities subsidized by means of the municipal govt, the writer demanding situations a lot present pondering on, for instance, the character of 'civic religion'. Re-evaluating the ceremonial hyperlinks among Bruges and its rulers, he questions even if rulers may well dominate the city panorama by way of spiritual or ceremonial skill, and provides new perception into the interaction among ritual and tool of relevance all through medieval Europe
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Extra info for Civic Ceremony and Religion in Medieval Bruges c.1300-1520
Xix, xxi, 128, 198, 270, 365. 87 Boogaart, Ethnogeography, p. 348. 88 M. Berlin, ‘Civic Ceremony in Early Modern London’, Urban History 13 (1986), 15–27 (p. 27). ’, p. 190. 90 D. Handelman, Models and Mirrors:Â€Towards an Anthropology of Public Events, 2nd edn (Cambridge, 1999), pp. 41–58. 91 See, for example, S. Lukes, ‘Political Ritual and Social Integration’, in Essays in Social Theory (London, 1977), pp. 52–73, esp. p. 67. 92 W. P. Blockmans and E. Donckers, ‘Self-Representation of Court and City in Flanders and Brabant in the Fifteenth and Early Sixteenth Centuries’, in W.
4–5, 18–37, 45–67; and T. Dean, The Towns of Italy in the Later Middle Ages (Manchester, 2000), esp. pp. 63–8. For the close relationship between urban centres and their hinterlands in this region, see P. Stabel, Dwarfs among Giants:Â€The Flemish Urban Network in the Late Middle Ages (Leuven, 1997), pp. 271–2. 63 Van Bruaene also argues that it was the ceremonial interaction between towns in the Low Countries (in contrast to those in Northern Italy) that gave ‘civic religion’ in the region its distinctive character (Van Bruaene, Om beters wille, pp.
1–28. Bell, Ritual Theory, pp. 104–7, 204–18; Sangren, History and Magical Power, p. 4. 28 Introduction that were established and recognisable. Symbols might potentially be multivalent, but their meanings were not limitless. In new contexts they acquired new meanings, even political ones, but they did not necessarily displace the liturgical associations with which these processions were laden. In any case other limitations on their use were imposed by ecclesiastical bodies. Thirdly, the application of particular theories of ritual to historical events cannot anyway be done so rigidly.