Le processus d’européanisation des élites aristocratiques au pays de Galles aux XIIe et XIIIe siècles constitue le point de départ de cette étude. L’objectif est de saisir les mécanismes de la réception de la culture aristocratique continentale par la noblesse autochtone ainsi que la sélection et l’adaptation de certains modèles culturels gallois par l’aristocratie anglo-normande. Ces mécanismes sont analysés à travers le prisme de l’abbaye de Margam. Elle est considérée comme un potentiel « espace de rencontre », inhérent au processus d’interculturation des élites aristocratiques du Glamorgan du milieu du XIIe siècle à la fin du XIIIe siècle. La production scripturaire de l’abbaye de Margam, fondée en 1147 par le comte de Gloucester, offre un riche corpus documentaire qui permet de dresser le portrait de l’aristocratie laïque du Glamorgan.Le portrait qui se dégage de cette étude reflète une aristocratie laïque aux multiples facettes. Malgré une hétérogénéité culturelle et sociale se dessine la naissance d’une identité catégorielle commune aux élites aristocratiques. Acquérant un rôle d’agents de transition et de transformation, les cisterciens ont répondu aux besoins spirituels des nobles gallois et anglo-normands qui recherchaient l’intercession de la Vierge afin de réussir leur salut. Anticipant toute contestation aux transferts de propriété, le monastère a sécurisé les transactions en s’adaptant aux usages propres aux grands laïcs du Glamorgan. Cette reconnaissance des pratiques de l’aristocratie locale n’a pas évité l’éclatement de conflits, parfois violents, souvent résolus devant la cour comtale du Glamorgan. Cette dernière apparaît alors comme un second « espace de rencontre » du processus d’interculturation.En tant qu’« espace de rencontre », l’abbaye de Margam a contribué au processus d’européanisation qui a touché l’aristocratie galloise du Glamorgan. Cependant, ce concept présente des limites. L’européanisation des nobles autochtones n’a pas été complète, car ils ont conservé leur héritage culturel. Il laisse également dans l’ombre le processus inverse. L’adaptation et la sélection de modèles culturels gallois par l’aristocratie anglo-normande mettent donc en lumière le processus d’interculturation des élites du Glamorgan aux XIIe et XIIIe siècles. / The process of Europeanization of aristocratic elites in Wales in the twelfth and thirteenth centuries is the starting point of this study. It aims at understanding the mechanisms underlying the reception of the Continental aristocratic culture by the local aristocracy as well as the selection and adaptation of some Welsh cultural elements by the Anglo-Norman aristocracy. In order to grasp these mechanisms, this study revolves around Margam Abbey. It is considered as a possible “meeting place”, inherent to the process of interculturation of the Anglo-Norman and Welsh aristocratic elites from the mid-twelfth century to the end of the thirteenth century. The written production of Margam Abbey, founded by the earl of Gloucester in 1147, gives a rich corpus to draw the portrait of the lay aristocracy in Glamorgan.The portrait made in this study is representative of a multifaceted lay aristocracy. In spite of a cultural and social heterogeneousness, the birth of a common class identity to the aristocratic elites draws. Obtaining a role of agents of transition and transformation, the Cistercians answered the spiritual needs of the Welsh and Anglo-Norman nobles, all seeking the Holy Virgin intercession in order to win their salvation. In order to prevent any claim to transfers of property, the monastery secured the transactions by different adaptations to the specific practices of the lay aristocracy of Glamorgan. This recognition of the aristocratic particularities did not avoid the breaking of conflicts, sometimes violent, often settled before the county court. This latter appears as a second “meeting place” of the process of interculturation.As “meeting place”, Margam Abbey contributed to the Europeanization impacted the lesser Welsh aristocracy in Glamorgan, who adapted to the Continental models. However, this concept presents some significant limits. The Europeanization of the native elites was not complete, because they kept their cultural inheritance. It does not also shed light on the reverse process. So, the adaptation and selection of Welsh cultural elements by the Anglo-Norman aristocracy highlight the process of interculturation of the aristocratic elites in Glamorgan.

Die verhandeling begin met 'n beknopte oorsig oor die plek en aard van plaaslike geskiedenis in Westerse en Suid-Afrikaanse historiografie. Machadodorp se geografiese ligging, sowel as fisiese faktore soos geografie en klimaat was bepalend tydens die vroeë vestigingsgeskiedenis. Uit argeologiese navorsing wat in die groter streek gedoen is, is vasgestel dat Steentydperkmense, Ystertydperkmense en swart gemeenskappe soos die Koni, Pedi en Swazi van die vroegste inwoners van die gebied was. Gedurende die laaste helfte van die negentiende eeu het die eerste wit setlaars die gebied binnegekom. Die bou van die hoofspoorlyn, die Oosterlijn, na die Portugese hawe Delagoabaai was belangrik vir die behoud van die politieke en ekonomiese onafhanklikheid van die ZAR. Die geskiedenis van die opmeet, bou en ontwikkeling van hierdie spoorlyn en die ontstaansgeskiedenis van Machadodorp is nou verweef. Aanvanklik was albei nedersettings, Machadodorp en Carolina, deel van die Lydenburglanddrosdistrik. Toe Carolina in 1893 tot onafhanklike landdrosdistrik geproklameer is, moes die ZAR-regering uitsluitsel gee tot watter distrik Machadodorp sou hoort. Die uiteindelike besluit dat dit deel van die Lydenburg-landdrosdistrik moes bly, sou vir Machadodorp en omgewing langdurende administratiewe gevolge inhou. Die Anglo-Boereoorlog was die mees ingrypende gebeurtenis in Machadodorp se geskiedenis voor 1904. Nadat Pretoria, die hoofstad van die ZAR, deur die Britse magte beset is, het Machadodorp die tydelike regeringsetel van die ZAR geword (5 Junie 1900 tot 27 Augustus 1900). Die Britse troepe het Machadodorp op 28 Augustus 1900 beset en op 1 September 1900 het lord Roberts, die opperbevelhebber van die Britse troepe in suider-Afrika, die Transvaal as deel van die Britse ryk geproklameer. Britse troepe was op die dorp tot na die vredesluiting in 1902. Die verhandeling word afgesluit met 'n bespreking van die administratiewe proses waarvolgens Machadodorp tot dorp geproklameer is. Hierdie proses, wat deur die uitbreek van die oorlog onderbreek is, is tydens die koloniale tydperk voltooi. Op 30 Desember 1904 is Machadodorp tot dorp geproklameer en het die eerste fase in die dorp se ontwikkelingsgeskiedenis tot 'n einde gekom. ENGLISH : The dissertation begins with a brief review of the nature and status of local history in Western and South African historiography. The geographic location of Machadodorp as well as physical factors, such as geology and climate, determined early settlement patterns. From archaeological research in the area it was determined that the earliest inhabitants of the greater Machadodorp area were Stone Age people, Iron Age people and black communities, such as the Koni, Pedi and Swazi. During the last half of the nineteenth century the first whites settled in the region of Machadodorp. To retain their political and economic independence the ZAR had to obtain a non- British route to the outside world. This idea could only be realized if a railway line, the Oosterlijn, was built to the Portuguese harbour of Delgoa Bay. There is a very close link between the surveying, planning, building and development of this railway line and the history of the establishment of Machadodorp. Initially, the two settlements, Machadodorp and Carolina were part of the Lydenburg magisterial district. When Carolina was proclaimed an independent magisterial district in 1893, the ZAR government had to make a decision regarding the district to which Machadodorp would belong. The eventual decision that Machadodorp should remain part of the Lydenburg magisterial district resulted in long term administrative consequences for the Machadodorp area. The Anglo Boer War was the most influential event in the history of Machadodorp prior to 1904. After Pretoria, the capital of the ZAR was occupied by the British forces Machadodorp became the temporary seat of the ZAR government (5 June 1900 – 27 August 1900). On 28 August 1900 the town was occupied by the British troops and on 1 September 1900 Lord Roberts, Commander-in-chief of the British troops in Southern Africa, proclaimed the Transvaal as part of the British Empire. The British troops remained in Machadodorp until after the peace negotiations in 1902. The dissertation concludes with a discussion of the process by which Machadodorp was proclaimed a town. This process which started before the outbreak of the war was disrupted by the war and was only completed after the war. On 30 December 1904 Machadodorp was proclaimed a town, whereby the first phase in Machadodorp’s developmental history was concluded. / Dissertation (MA)--University of Pretoria, 2011. / Historical and Heritage Studies / unrestricted

Předkládaná diplomová práce se soustřeďuje na proměny anglické zahraniční politiky od obnovení stuartovské monarchie roku 1660 do roku 1678. Zmíněné období je sledováno zejména krále Karla II. a jeho okolí dílčí zájem se soustředí na recepci jednotlivých kroků ze strany dalších domácích i zahraničních aktérů. Důraz je kladen hlavně na proměny vzájemných vztahů Francií a Nizozemím, pozornosti se těší též vztahy s Dánskem, Portugalskem, Španělskem a Švédskem, stejně jako pohled anglických politických elit. Anglická diplomacie je v této práci pojímána v kontextu vývoje anglické domácí politiky a s přihlédnutím k dění v ostatních evropských zemích. V omezené míře je nastíněn také hospodářský, konfesní a mezinárodněprávní rámec, ve kterém se anglická diplomacie zmíněných let pohybovala.

Vers la fin du VIIe siècle, dans le monde anglo-saxon, Aldhelm de Malmesbury publia son opus geminatum, la Prosa et le Carmen de uirginitate. Il dédia son oeuvre à des moniales du monastère double de Barking, dont l’abbesse Hildelith. Le De uirginitate est un traité sur la virginité qui comporte une partie théorique, mais aussi des catalogues de figures virginales tirées de la Bible, mais surtout de textes hagiographiques. L’historiographie eut tendance à sous-estimer le rôle de ces catalogues au sein du traité, n’en faisant qu’un simple florilegium assemblé sans logique. Notre travail consistera à répondre à cette idée afin d’affirmer le rôle essentiel de ces figures virginales à titre d’exempla. Ainsi, nous pensons que ces personnages sont des figures exemplaires dont la fonction est de refléter la partie théorique du De uirginitate. Le traité d’Aldhelm nous paraitra dès lors posséder une double fonction, soit celle de défendre les monastères doubles et l’autorité des moniales dans un contexte de plus en plus hostile à ces aspects, mais aussi afin de servir de guide à la renonciation sexuelle. / Near the end of the 7th century, in the anglo-saxon world, Aldhelm of Malmesbury published his opus geminatum, the Prosa and Carmen de uirginitate. He dedicated his work to the nuns of the double monastery of Barking, particularly the abbess Hildelith. The De uirginitate is a treaty on virginity, which includes a theoretical part and catalogs of virginal figures found in hagiographical as well as in Biblical sources. Historiography has tended to underestimate the role of these catalogs within the treaty, portraying them as a mere florilegium without logic. This dissertation will propose that the virginal figures mentioned in the catalogs served as exempla. More specifically, we propose that these characters are exemplary figures whose function is to mirror the theoretical part of the De uirginitate. Ald-helm’s treaty will then appear to possess a double function, which is to defend the double monas-teries and the nuns’ authority in an increasingly hostile environment as well as to serve as a guide to sexual renunciation.

This thesis explores the experiences of rural communities who lived between the seventh and ninth centuries in central and eastern England. Utilising archaeological evidence as the primary source for study, the central aim of this thesis is to demonstrate the ways in which settlement remains can provide a picture of contemporary social, economic and political conditions in ‘Middle Saxon’ England. Analysis of archaeological evidence from currently-occupied rural settlements represents a particularly unique and informative dataset to accomplish this central aim, and when combined with other forms of evidence illustrates that the seventh to ninth centuries was a period of fundamental social change, that impacted rural communities in significant and lasting ways. The transformation of settlement character was part of a more widespread process of landscape investment during the ‘Middle Saxon’ period, as rapidly stratifying social institutions began to manifest power and influence through new means. Such an analysis represents a significant departure from the prevailing scholarly outlook of the early medieval landscape, which continues to posit that the countryside of England remained largely unchanged until the development of historic villages from the ninth century onward. In this regard, the evidence presented by this thesis from currently-occupied rural settlements provides substantial backing to the idea that many historic villages emerged as part of a two-stage process which began during the ‘Middle Saxon’ period. Whilst it was only following subsequent change that recognisable later village plans began to take shape, key developments between the seventh and ninth centuries helped articulate the form and identity of rural centres, features that in many instances persisted throughout the medieval period and into the present day.

This study analyses the treatment of Islamic law (Fiqh) under the English legal system by looking into the developments in waqf law in British India. It has the dual objective of analysing the impact of the English legal system upon Islamic law, and determining the role of various actors in this process. It argues that waqf law was transformed in order to fit into the state structure. The colonial state used the techniques of translation, adjudication, legislation and teaching in order to transform Islamic law. Adjudication was preferred over legislative codification as a mode of governance and rule making because of its flexibility. The translation of classical Islamic legal texts, the Hidāya and certain parts of the Fatāwā al-‘Ālamgīriyya, relieved English judges of the need for a reliance on local legal advisors. However, Muslim lawyers, judges, legal commentators, and some religious scholars (‘ulamā’) simultaneously collaborated and negotiated with, and resisted colonial administrators in the process of legal transformation. As adjudication was a preferred mode of transformation, legal commentaries played a crucial role in legal developments. A majority of legal commentators were Muslims, such as Ameer Ali, Abdur Rahim and Faiz Tyabji. They used their legal treatises to resist any colonial intervention in Islamic law. Although English educated Muslims replaced ‘ulamā’ as cultural intermediaries between the state and society, this did not eliminate the role of ‘ulamā’ as the custodians of Islamic law. They established closer links with society and issued fatāwā (legal opinions) on legal issues. Fatāwā were sought regarding every important aspect of waqf law, from the validity of family awqāf to the management of awqāf and the permissibility of awqāf of movables such as shares of companies. ‘Ulamā’ also lobbied for the enforcement of Islamic law in order to promote women’s rights of inheritance and to get a divorce. This study finds that Anglo-Muhammadan law was a product of interaction between various sections of Muslim society and colonial administrators. It reflected the socio-political context of colonial India and the process of negotiations between divergent interest holders. Despite replacing the traditional institutional structure, the overall legal system became more inclusive. It could interact with various stakeholders and represent them in the process of law making in order to respond to social change.

This thesis studies, for the first time, Bede’s use of the image of the Jewish temple across all his writings. Not only analysing how Bede developed earlier Christian interpretations of the temple, it also uses the temple-image to shine light on under-explored aspects of his theological thought. Throughout, I argue that the communal understanding of the temple-image in Bede’s monastery helped shape his exegesis; we should think of Bede, not as an individual scholar, but as a monk engaged in an active discourse concerning the Bible. <strong>Chapter 1</strong> introduces the thesis, providing the historiographical and historical context. Bede’s exegesis existed within a long tradition of Christian interpretation of the temple, as <strong>Chapter 2</strong> shows; one image could be interpreted in diverse ways by Bede and therefore this thesis follows a thematic approach. <strong>Chapter 3</strong> studies Bede’s engagement with the cosmic interpretation of the temple, in particular his use of the image to emphasise the Anglo-Saxons’ participation in the universal Church. Analysing Bede’s interpretation of the Jewish priesthood, <strong>Chapter 4</strong> argues that he championed an élite of ordained clerics in the role of reforming the temple-Church. This Church clashed with the Body of Satan, symbolised by the Tower of Babel, concerning which the contemporary Northumbrian situation shaped Bede’s understanding. For Bede, the temple-image stressed Christ’s humanity and his sacrificial priesthood, as <strong>Chapter 5</strong> shows. Bede urged the faithful to shape themselves as pure temples in imitation of Christ, directing them towards union with God. A diachronic overview of Bede’s writings on the temple in <strong>Chapter 6</strong> highlights the importance of the years immediately prior to 716, the period in which the Codex Amiatinus was created at his monastery of Wearmouth-Jarrow, in the development of Bede’s interpretation of the temple. We should consider the possibility that Bede’s temple-commentaries drew upon interpretations formed in this communal, monastic, context.

This thesis examines attitudes and approaches towards death, as well as aesthetic representations of death, in Anglo-Saxon hagiography. The thesis contributes to the discussion of the historical and intellectual contexts of hagiography and considers how saintly death-scenes are represented to form commentaries on exemplary behaviour. A comprehensive survey of death-scenes in Anglo-Saxon hagiography has been undertaken, charting typical and atypical motifs used in literary manifestations of both martyrdom and non-violent death. The clusters of literary motifs found in these texts and what their use suggests about attitudes to exemplary death is analysed in an exploration of whether Anglo-Saxon hagiography presents a consistent aesthetic of death. The thesis also considers how modern scholarly fields such as thanatology can provide fresh discourses on the attitudes to and depictions of ‘good' and ‘bad' deaths. Moreover, the thesis addresses the intersection of the hagiographic inheritance with discernibly Anglo-Saxon attitudes towards death and dying, and investigates whether or not the deaths of native Anglo-Saxon saints are presented differently compared with the deaths of universal saints. The thesis explores continuities and discontinuities in the presentations of physical and spiritual death, and assesses whether or not differences exist in the depiction of death-scenes based on an author's personal agenda, choice of terminology, approaches towards the body–soul dichotomy, or the gender of his or her subject, for example. Furthermore, the thesis investigates how hagiographic representations of death compare with portrayals in other literature of the Anglo-Saxon period, and whether any non-hagiographic paradigms provide alternative exemplars of the ‘good death'. The thesis also assesses gendered portrayals of death, the portrayal of last words in saints' lives, and the various motifs relating to the soul at the moment of death. The thesis contains a Motif Index of saintly death-scenes as Appendix I.

This thesis presents an osteoarchaeological analysis of juvenile mortality profiles questioning the speculations made by some archaeologists that the under-representation of infants from Anglo-Saxon and medieval burial populations could be due to the practice of infanticide in England during these periods. Morphological and metrical age estimation and sex assessment methods are used to determine the age-at-death and sex of 1275 children from fifty-three Anglo-Saxon and medieval sites located in southern England. The age and sex distribution of the Anglo-Saxon and medieval children under six-years-old are then compared with age-specific United Nations demographic statistics see to whether or not a normative mortality profile is presented by the archaeological populations. This study identified an abnormal age-at-death distribution for the early Anglo-Saxon perinatal individuals. Excess female mortality was observed for the perinatal individuals from all three periods; early Anglo-Saxon, late Anglo-Saxon and medieval, and for the neonatal and infant individuals from the early Anglo-Saxon and medieval periods. The results of this osteoarchaeological analysis are discussed in conjunction with a review of the Anglo-Saxon and medieval documentary evidence which examines the possible social and economic motives for infanticide. Whilst this analysis of the historical sources revealed laws and penitentiary warnings against the neglect and deliberate murder of infants, the late Anglo-Saxon and medieval documents provided little evidence to suggest the social devaluation of women that would support a hypothesis of preferential female infanticide. There are few surviving early Anglo-Saxon documents however, so the significance of the abnormal mortality profiles from this period is considered.

This dissertation investigates the figure of “the Texan” during the 1970s across local, regional, and national contexts to unpack how the “national” discourse of Texanness by turns furthered and foreclosed visions of a more inclusive American polity in the late twentieth century. The project began in oral history work surrounding the cultural politics of Austin’s progressive country music scene in the decade, but quickly expanded to encompass the larger transformations roiling the state and the nation in the 1970s. As civil rights and feminist movements redefined hegemonic notions of the representative Texan, icons of Anglo-Texan masculinity—the cowboy, the oilman, the wheeler-dealer—came in for a dizzying round of celebration and critique, satire and ritual performance. Such Seventies performances of “the Texan” as took place in Austin’s “cosmic cowboy” subculture provided an imaginative space to refigure Anglo-Texan identity in ways that responded to and internalized the decade’s identity politics. From the death of Lyndon Johnson to Willie Nelson’s picnics, from the United Farm Workers’ marches on Austin to the spectacle of Texas Chic on the streets of New York City, Texas mattered in these years not simply as a place, but as a repository of longstanding American myths and symbols at a historical moment in which that mythology was being deeply contested. This dissertation maps the messy ground of the 1970s in Texas along several paths. It begins some years prior with the Centennial Exposition of 1936 and the regionalism of J. Frank Dobie, Walter Prescott Webb, and Roy Bedichek before proceeding to the challenges to their vision of “the Texan” on the part of the African American civil rights, Chicano, and women’s movements. The dissertation’s central chapters then address the melding of countercultural forms and the state’s traditional Anglo-Texan iconography and music in spaces like Austin’s Armadillo World Headquarters. Popular music, art, film, journalism, and literature evoke this attempted revisioning of Anglo-Texan masculinity in dialogue with the decade’s identity politics. / text