950 Geschichte Asiens; des Fernen Ostens
Refine
Year of publication
- 2021 (6)
- 2018 (5)
- 2019 (5)
- 2003 (4)
- 2015 (4)
- 1959 (2)
- 1998 (2)
- 2002 (2)
- 2004 (2)
- 2013 (2)
- 2014 (2)
- 2016 (2)
- 2017 (2)
- 2020 (2)
- 1775 (1)
- 1857 (1)
- 1894 (1)
- 1896 (1)
- 1902 (1)
- 1910 (1)
- 1915 (1)
- 1918 (1)
- 1919 (1)
- 1931 (1)
- 1939 (1)
- 1940 (1)
- 1942 (1)
- 1943 (1)
- 1962 (1)
- 1964 (1)
- 1972 (1)
- 1974 (1)
- 1980 (1)
- 1995 (1)
- 1999 (1)
- 2000 (1)
- 2008 (1)
- 2009 (1)
- 2011 (1)
- 2022 (1)
Document Type
- Article (25)
- Book (11)
- Review (11)
- Part of Periodical (7)
- Report (5)
- Working Paper (4)
- Part of a Book (3)
- Conference Proceeding (1)
- Periodical (1)
Language
- German (31)
- English (25)
- Portuguese (6)
- French (3)
- Multiple languages (2)
- Turkish (1)
Is part of the Bibliography
- no (68)
Keywords
- Tibnīn (3)
- Crusades (2)
- Damascus (2)
- Emad al-Dīn Zingy (2)
- Geschichte (2)
- Hebron (2)
- Humphrey II (2)
- Kingdom of Jerusalem (2)
- Latin East (2)
- Nour al- al-Dīn Zingy (2)
Institute
- Geschichtswissenschaften (11)
- Extern (4)
- Interdisziplinäres Zentrum für Ostasienstudien (IZO) (4)
- Sprach- und Kulturwissenschaften (4)
- Kulturwissenschaften (3)
- Exzellenzcluster Die Herausbildung normativer Ordnungen (2)
- Gesellschaftswissenschaften (2)
- Präsidium (2)
- Rechtswissenschaft (2)
- Evangelische Theologie (1)
Nicht die Entwicklung des Sakraments der Taufe während der tausendjährigen byzantinischen Geschichte gilt es hier zu erörtern; der liturgiewissenschaftliche Aspekt wird in diesen Zeilen bestenfalls einen Randaspekt darstellen. Stattdessen werde ich mich auf einige Aspekte konzentrieren (wenn auch in unterschiedlicher Intensität), die dem vorgegebenen Thema – (gesellschaftliche) Inklusion und Exklusion – entsprechen. Es soll also um ausgewählte Aspekte des Themenkomplexes "Taufe" gehen, die Relevanz für die Rechtsgeschichte, aber auch für die Gesellschaftsgeschichte in einem allgemeineren Sinne (inklusive gewisser Bezüge zur politischen Geschichte bzw. zur Missionsgeschichte) aufweisen. ...
Es gibt sogenannte "Fakten" oder "Tatsachen" der Geschichte, die sich nach intensiver Überprüfung als Fiktionen erweisen. Es gibt Vorstellungen, die jahrhundertelang als gesichertes Wissen galten und bis heute in Enzyklopädien und einschlägigen Handbüchern zu finden sind. Ihre Faktizität gilt als gesichert; man sieht sie als "wirklich bestehende Sachverhalte" an. Und doch entpuppen sich immer wieder vermeintlich gesicherte Tatsachen als fiktiv. Jedoch können solche "fiktiven Tatsachen" in verschiedenen Zusammenhängen – und sei es "nur" in der Wissenschaftsgeschichte – ein Eigenleben entwickeln. Der traditionelle Begriff der Fälschung greift hier nicht mehr. Neuerdings verbreitet sich der Begriff der "imaginären Tatsache". ...
Der byzantinische Bilderstreit des 8. und 9. Jahrhunderts ist ein unerschöpfliches Thema, das alljährlich mehrere Bücher und noch mehr Aufsätze generiert. Und gelegentlich schafft er es sogar – wenn auch nur en passant –, in den Feuilletons der großen Tageszeitungen Erwähnung zu finden. So etwa Anfang 2006, als (rechtslastige) Journalisten in Dänemark meinten, Muslime mit Muhammadkarikaturen provozieren zu müssen – was ihnen bekanntlich ja auch gelang. Allerdings diente der mittelalterliche Streit über die Berechtigung der Verehrung heiliger Bilder lediglich als pseudogelehrtes Ornament der geführten Debatte. Ob dies dazu führte, dass irgendjemand zu dem kurz zuvor erschienenen Band von Thümmel über die Synoden zur Bilderfrage im 7. und 8. Jh. griff, um sich weiter über diesen Themenkomplex zu informieren, vermag der Rezensent natürlich nicht zu sagen. Auszuschließen ist es nicht. Und sicher hätte man genügend Informationen gefunden, um sich ein Bild vom Bilderstreit zu machen. Man hätte erfahren können, dass dieser byzantinische Gelehrtenstreit – um einen solchen handelt es sich in erster Linie – nichts mit dem islamischen Bilderverbot zu tun hatte, wie man früher oft meinte. ...
Tibnīn was an important small Crusader fief and a fortified castle. It was vital for the Kingdom of Jerusalem, because it included fertile agricultural lands, was a tax collection centre, and because it controlled the Damascus-to-Tyre commercial route. Additionally, its castle played defensive and offensive role in the north of the Kingdom of Jerusalem and upper Galilee, and its rulers of Tibnīn played a major role in forming the history of the Latin East. When the Crusaders invaded the Levant at the end of the eleventh century, it was given rise to new demographic, cultural, socio-economic, and architectural features. The present Paper aims at removing some of the mystery concerning the fief of Tibnīn and its castle in the Latin East. This paper thus is a study of the demographic structure of Tibnīn and discusses the socio-economic role of Tibnīn in the Latin east. Moreover, the role of Tibnīn in influencing the relations between Muslims and the Crusaders in the Levant and the architecture of the castle of Tibnīn and its importance in the age of the Crusade will be examined.
The contributions of Korean and Taiwanese authors to the many and varied formulations of interwar pan-Asianism have so far remained a relatively unexplored subject of scholarly research, despite an unbroken interest in the trajectory of state-based Japanese pan-Asianism. Focusing on Korean students and independence activists, this article discusses alternative configurations of regional unity and solidarity that emanated from the interactions among Korean, Taiwanese, and other Asian actors who resided in Tokyo during the 1910s and 1920s. When the ethnic-nationalist interpretations of the Wilsonian principle of self-determination failed to materialize, a portion of anti-colonial activists in Asia began to emphasize the need for solidarity by drawing on what they perceived as traditional and shared “Asian” values. While challenging the Western-dominated international order of nation-states that perpetuated imperialism, such notions of Asian solidarity at the same time served as an ideology of liberation from Japanese imperialism. Examining journals published by Korean students and activists, including The Asia Kunglun, this article adds another layer to the history of pan-Asianism from below, a perspective that has often been neglected within the larger context of scholarship on pan-Asianism and Japanese imperialism in Asia.
The Crusade movement is one of the most important occurrences of medieval history. It took place throughout two centuries in the Levant and affected both Muslims and Crusaders and in turn changed the way in which West and East related to one another. When the Crusaders took control of the Holy Land and many Islamic cities in the Levant, they transferred their feudal European system there. They established four main fiefdoms or lordships, Jerusalem, Edessa, Antioch and Tripoli. In addition, there were another twelve secondary fiefdoms, of which Tibnīn was one. Tibnīn was called “Toron” by the Crusaders. Once the Crusaders had captured Tibnīn, they began building its fortified castle, from which the fief of Tibnīn gained its importance throughout the period of the Crusades.
This paper traces the military role of Tibnīn and its rulers in the Latin East against the Muslims until 1187/ 583. Tibnīn played a key role in overcoming the Muslims in Tyre and controlled it in 1124. It also played a vital role in the conflict between Damascus and the Kingdom of Jerusalem. Tibnīn participated in defending Antioch, Banyas, Hebron and Transjordan several times. Furthermore, its soldiers and Knights joined the army of the Kingdom of Jerusalem to capture Ascalon in 1153, and joined the campaigns of Amaury I, King of Jerusalem, against Egypt from 1164 to1169. The military situation of Tibnīn under the rule of the royal house until its fall to the Muslims in 1187/ 583 will be studied as well.
The Crusade movement is one of the most important occurrences of medieval history. It took place throughout two centuries in the Levant and affected both Muslims and Crusaders and in turn changed the way in which West and East related to one another.1 When the Crusaders took control of the Holy Land and many Islamic cities in the Levant, they transferred their feudal European system there. They established four main fiefdoms or lordships, Jerusalem, Edessa, Antioch and Tripoli. In addition, there were another twelve secondary fiefdoms,2 of which Tibnīn was one. Tibnīn was called “Toron” by the Crusaders. Once the Crusaders had captured Tibnīn, they began building its fortified castle, from which the fief of Tibnīn gained its importance throughout the period of the Crusades.
This paper traces the military role of Tibnīn and its rulers in the Latin East against the Muslims until 1187/ 583. Tibnīn played a key role in overcoming the Muslims in Tyre and controlled it in 1124. It also played a vital role in the conflict between Damascus and the Kingdom of Jerusalem. Tibnīn participated in defending Antioch, Banyas, Hebron and Transjordan several times. Furthermore, its soldiers and Knights joined the army of the Kingdom of Jerusalem to capture Ascalon in 1153, and joined the campaigns of Amaury I, King of Jerusalem, against Egypt from 1164 to1169. The military situation of Tibnīn under the rule of the royal house until its fall to the Muslims in 1187/ 583 will be studied as well.
European scholars, colonial administrators, missionaries, bibliophiles and others were the main collectors of Malay books in the nineteenth century, both in manuscript or printed form. Among these persons were many well-known names in the field of Malay literature and culture like Raffles, Marsden, Crawfurd, Klinkert, van der Tuuk, von Dewall, Roorda, Favre, Maxwell, Overbeck, Wilkinson and Skeat, to name only a few. Their collections were often handed over to public libraries where they form an important part of the relevant Oriental or Southeast Asian manuscript collections.
Therefore the knowledge of the intellectual culture of the Malay Peninsula and the Malay World in general depended very much on these manuscripts and printed books collected often by chance or in a rather unsystematic way. The collections reflect in a strong sense the interests of its administrative or philologist collectors: court histories, genealogies of aristocratic lineages, law collections (adat-istiadat as well as undangundang) or prose belles-lettres build a vast bulk of these collections, while Islamic religious texts and poetry forms popular in the 19th century (especially syair) are fairly underrepresented. Malay manuscripts and books located in religious institutions like mosques or pondok/pesantren schools have not been searched for; until today there are more or less no systematic studies of these collections. As in some statistics religious texts build about 20% of all existing Malay manuscripts, their neglect by Europeans scholars leads to a distorted view of the literary culture in the Malay language.
The aim of this study is to look into the reasons for the institutional character assumed by the exchanges of prisoners from the early 9th until the end of the lOth century in the context of the Arab-Byzantine struggle in the Middle East. Over a period of 161 years, 20 official exchanges involving several hundrends of prisoners took place at the bed of the river Lamis near Tarse by the Cilician frontier. ...