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This study examines landownership structures and settlement during the Middle Ages in the province of Östergötland in Sweden. It departs from a critical approach to the established view of social structure and property in the Scandinavian medieval society. The investigations are made at two levels. The first level is a cross section of the mid 16th century. This investigation shows that lay aristocrats and ecclesiastical institutions controlled most of the land, especially in the core areas of the parishes. The second level is a detailed investigation at the farm level in six parishes starting from the middle of the 16th century and working retrogresively to the early Middle Ages. This study shows that the landowning structure of the 16th century can be traced back to about AD 1300. For the early Middle Ages reconstructions are made through inheritance successions and genealogies of the aristocratic families. These reconstructions show that, in some parishes, most of the land was probably controlled by a few very rich families or dynasties during the early Middle Ages. The results lead to a question about the Viking Age and medieval society in general. This question is answered in a hypothesis stressing the development of the concept of land ownership in combination with the development of the land tenure system as one of the important factors for reproduction of local power during the Viking Age and early Middle Ages.

<p>This study examines landownership structures and settlement during the Middle Ages in the province of Östergötland in Sweden. It departs from a critical approach to the established view of social structure and property in the Scandinavian medieval society.</p><p>The investigations are made at two levels. The first level is a cross section of the mid 16th century. This investigation shows that lay aristocrats and ecclesiastical institutions controlled most of the land, especially in the core areas of the parishes. The second level is a detailed investigation at the farm level in six parishes starting from the middle of the 16th century and working retrogresively to the early Middle Ages. This study shows that the landowning structure of the 16th century can be traced back to about AD 1300. For the early Middle Ages reconstructions are made through inheritance successions and genealogies of the aristocratic families. These reconstructions show that, in some parishes, most of the land was probably controlled by a few very rich families or dynasties during the early Middle Ages. The results lead to a question about the Viking Age and medieval society in general. This question is answered in a hypothesis stressing the development of the concept of land ownership in combination with the development of the land tenure system as one of the important factors for reproduction of local power during the Viking Age and early Middle Ages.</p>

Šiame tyrime atsigręžiama į komunikacijos istoriją, nagrinėjant šią istorinę problemą socialinių struktūrų ir socialinių institucijų kontekste. Chronologinė darbo pretenzija liečia XVI - XVII amžių laikotarpį, regioninė - Radvilų Biržų kunigaikštystę (toliau – BK), sociostruktūrinė – tos kunigaikštystės visuomenę. Darbo tema – XVI - XVII a. Radvilų Biržų kunigaikštystės visuomenė, temos problema – šios visuomenės struktūra ir ją palaikanti socialinė komunikacija. Siekta išsiaiškinti kokių ryšių saistoma buvo minėta lokalinė visuomenė, kaip tie ryšiai susidarydavo, kaip BK atveju reiškėsi bendrieji visai LDK būdingi socialiniai ryšiai, o kaip veikė saviti, tik šiai valdai būdingi kontaktai, kokius socialinius darinius be luominių kūrė tie kontaktai. Mėginta nustatyti, kiek galėjo siekti ir siekė BK gyventojų ryšių horizontai Biržų valdos, LDK ir tarptautiniu lygmeniu. Tyrimu siekta išsiaiškinti kaip veikė to meto visuomenės ryšių traukos centrai (dvaras, bažnyčia, pilis, miestas ir kt.). Pagrindinės probleminės tyrime naudojamos sąvokos yra komunikacija ir lokalinė visuomenė. Pasirinktas tirti 1589-1655 m. laikotarpis žymi nuoseklią Biržų miesto ir visos valdos raidą nuo įsitvirtinimo iki smukimo pradžios. Tai dinamiškiausias Biržų pilies egzistencijos laikotarpis. Darbo tikslas - BK visuomenės komunikacijos, vykusios betarpiško institucinio ir socialinio bendravimo erdvėje, analizė. Remiantis išlikusiais šaltiniais siekta rekonstruoti BK visuomenės struktūrą ir ją... [toliau žr. visą tekstą] / The paper looks back at the history of communication analysing this historical issue in the context of social structures and social institutions. In terms of chronological limits, the research attempts to date back to the period of the 16th-17th centuries; in respect of regional borders, it encompasses the Duchy of Biržai (hereinafter referred to as the “DB”), whereas in terms of socio-structural aspects, the study attempts to analyse the society of the Duchy. The subject of the thesis is the society of the Duchy of Biržai in the reign of the Radvilas during the 16th-17th centuries; the issue under analysis is the structure of this society and the social communication maintaining it. It is attempted to identify the types of contacts binding the afore-mentioned local society, the origins of those links, the manner of manifestation of the social contacts within the DB community, which were common to the entire Grand Duchy of Lithuania (hereinafter referred to as the “GDL”), and the specific contacts inherent to this domain only as well as the social formations created by these contacts apart from those determined by the estate-based society. The paper seeks to identify how far-reaching could have been and actually were the horizons of the contacts of the DB residents at the level of Biržai domain, the level of the GDL and the international level. The research of the contacts maintained should be useful in answering the question of how the centres of public communication (estate... [to full text]

Prenant principalement appui sur des matériaux de terrain et des documents historiques, la présente étude examine la tradition des maîtres rituels taoïstes. Celle-ci a été une des traditions religieuses les plus vivantes en Chine méridionale, depuis la dynastie des Song (960-1279). Il s’agit d’une tradition d’exorcisme qui a emprunté beaucoup d’éléments au tantrisme. Elle s’est bien intégrée au taoïsme tout en révélant des relations subtiles entre le taoïsme et la religion populaire. D’un point de vue ethnographique, les maîtres rituels constituent un groupe important de spécialistes de rituels à l’ouest du Fujian, au sud-est de la Chine. D’un point de vue historique, chez les maîtres rituels contemporains se trouvent des éléments qui remontent à l’antiquité. Ainsi, la céation et la maîtrise de soldats du monde invisible pour conjurer les êtres malfaisants en faveur du peuple constituent un trait caractéristique. La tradition des maîtres rituels a joué un rôle important non seulement dans la vie quotidienne du peuple, mais aussi dans les processus socio-culturels régionaux. Le présent travail étudie notamment un mythe de « batailles de méthodes » entre des maîtres rituels et des mauvais esprits qui a trouvé sa place dans un contexte de conflits ethniques à l’ouest du Fujian. Il examine aussi un culte des maîtres rituels qui a donné l’occasion aux différents groupes sociaux d’exprimer leurs compréhensions de leur légitimité, ainsi que des rituels d’ordination et des rituels servant à cacher les âmes humaines des mauvais esprits, rites de vie qui contribuent aussi à la construction de la communauté. / Relying mainly on field materials and historical documents, this study examines the tradition of Daoist ritual masters; one of the liveliest religious traditions in South China since the Song Dynasty (960-1279). It is a tradition of exorcism which borrowed many elements from Tantrism; but it is also well integrated into Daoism while revealing subtle relations between Daoism and popular religion. From an ethnographic perspective, ritual masters are an important group of ritual specialists in western Fujian in Southeast China. From a historical point of view, among contemporary ritual masters, we can find many elements that date back to antiquity. Thus the making and mastery of soldiers of the invisible world for exorcising evil beings to save the people is a characteristic feature. The tradition of ritual masters has played an important role not only in the daily life of the people, but also in regional socio-cultural processes. In this regard, the present work studies a myth of “magic warfare” between ritual masters and evil spirits that has found its place in a context of ethnic conflict in western Fujian. It also examines a cult of ritual masters which gave the opportunity for different groups to express their understandings regarding legitimacy, as well as ordination rituals and rituals to hide human souls from evil spirits, that is, life rites which contribute also to the construction of community life.

This dissertation studies early seventeenth century local government, both the secular and religious, in order to investigate that period’s concepts of ”the good society”, and the strategies that were used to achieve and retain this ideal. The goal of the investigation is to give a broader understanding of early modern society at the local level. Order and balance appear to have been the overriding goal for the local institutions in Linköping. Justice and well-being were not a question of individual rights, but rather were found in corporative associations in which differences together created a hierarchical harmony and order. People who stood outside these were threatened by marginalization. For those who were “on the inside” resources were available. In the town were found material resources such as wells and gristmills, the community of the parish and the rådsturätt. Local authorities do not express any concept of development or a utopia of change. It did not seek to redistribute material resources or systematize support for specific vulnerable groups. A fundamental welfare strategy was to fit people into households within which they could support themselves. In the same way the religious punishments, can be seen as an important welfare strategy. To recreate order was also a way of appeasing God. If God liked what he saw, then perhaps he would rest his hand over the congregation. In summary it can thus be said that the local government tried to formulate the conditions for welfare by creating the premises for two important spheres—the home and the parish.

Dans ce travail, nous nous proposons d'étudier des groupes de villages de la provinces d'Izumi durant l'époque d'Edo (1600 - 1868), afin de mettre en avant des types d'organisations sociales sortant des cadres institutionnels connus ainsi que les particularismes des localités étudiées.Ces ensembles de villages étant liés à la présence d'un sanctuaire commun (en plus des sanctuaires propres à chaque village ou hameau), nous partirons des relations établis entre ces établissements religieux et les groupes de villages qui leur sont liés, explorant le mode d’organisation des fidèles, leurs interactions avec les autorités seigneuriales ou shogunales. Nous nous intéresserons également à la structure interne du sanctuaire et les rôles des différents desservants, prêtres shintô et moine bouddhistes, notamment au travers des disputes qui les déchirent. Cela nous amènera également à nous interroger sur le rôle des organisations religieuses et tout particulièrement celui des organisations de prêtres shintô centrées sur les maisons curiales Yoshida ou Shirakawa, qui prennent leur essor durant cette époque.C’est en ce sens que nous nous pencherons sur les sanctuaires Kasuga, Hijiri, Kaminomiya et Shimonomiya, et Ôiseki. Explorant les groupes de villages qui leurs sont liés, nous nous attacherons à mettre en avant les interactions entre quatre groupes : les fidèles, le sanctuaire, les prêtres shintô et les moines bouddhistes. Cette analyse permettra de faire ressortir particularismes locaux, modes d’organisations non-institutionnels et structures internes de ces sanctuaires. / This dissertation examines several groups of villages in Izumi Province during the Edo period (1600 - 1868). It seeks to elucidate the non-institutional social organizations and unique characteristics of those villages. Each of the groups of villages examined in this study were closely linked with a particular Shintô shrine. This dissertation begins by analyzing the relationship between shrines and the groups of villages with which they were linked. It will then examine the functions performed by the parishioner organizations of each shrine, as well as the relationship between parishioner organizations, on the one hand, and the local authorities and shogunate, on the other. It will also investigate each shrine’s social structure and the role of Shintô priests and Buddhists monks. This dissertation will also highlight the range of shrine-related conflicts and disputes that occurred in Izumi Province during the Edo period. Furthermore, it will examine the role that religious organizations, such as the Yoshida and Shirakawa priestly orders, played in early modern society. Specifically, this dissertation focuses on five shrines in Izumi Province: Kasuga, Hijiri, Kaminomiya, Shimonomiya, and Ôiseki. Through an examination of those five shrines, this dissertation will study the interaction between four groups: local parishioners, Shintô shrines, Shintô priests, and Buddhist monks. Such an analysis will enable us to elucidate the unique characteristics of the villages surrounding each shrine, the various non-institutional organizations that developed in those villages, and the internal social structure of each shrine.

En analysant le matériel provenant d’une région montagneuse qui s’étend au nord de l’Iran, nous étudions les sociétés locales de l’âge du Fer (fin du IIe - fin du Ier millénaire avant J.C.). Bien que l’on ait déjà noté les particularités de la culture matérielle de l’Iran septentrional par, il n’existe guère d’études synthétiques sur la culture matérielle, sa chronologie, et les représentations des sociétés qu’elles permettentNous utilisons des données anciennes, les unes publiées les autres inédites, et des données nouvelles : nous avons étudié les unes et les autres en Iran et au Japon. Quatre sujets sont traités : l’élaboration de la chronologie, la diversité régionale des céramiques, l’évolution des pratiques, et la distribution des sites.En nous fondant sur les résultats de ces analyses et sur le cadre méthodologique et les hypothèses de travail de l’ethnologie, de l’ethnoarchéologie et de la sociologie, nous tentons d’interpréter les céramiques particulières et les pratiques funéraires, qui sont considérés comme représentatifs de la culture matérielle de l’Iran septentrional, comme l’organisation sociale qui a permis d’organiser les relations entre les populations qui menaient une vie dispersée et fluide selon des conditions géographiques variées. On observe que l’organisation sociale n’a pas structuré la société locale de manière stable. Dans la deuxième moitié de l’âge du Fer, on peut considérer qu’avec la pénétration du nouvel ordre symbolique, la société locale qui vivait dans des conditions naturelles variées, les modes d’occupation ont évolué, ainsi que les traditions techniques. En même temps, avec l’évolution des pratiques funéraires vers la simplicité, les pratiques autour du bâtiment collectif se sont propagées dans l’espace de la région. Dans l’Iran septentrional, l’âge du Fer correspond historiquement à l’époque de ces évolutions structurelles des sociétés locales. / Analyzing the material from a mountainous region of northern Iran, we investigate the image of a local society during the Iron Age (Late 2nd - late 1st millennium B.C.). Although the peculiarities of the material culture of that region have been recognized since long, there are not enough comprehensive studies on the material culture, chronology, and precise representations of the societies.For this purpose, we deal with old data, some published other unpublished, as well as new material including a lot of unpublished ones that we have studied in Iran and Japan. Four main topics are treated: chronology, change and regional diversity of pottery, evolution of practices, and distribution of sites. Based on the results of these analyses and on the methodological framework and working hypotheses deriving from the results of ethnology, ethno-archaeology and sociology, we try to interpret the peculiar ceramics and the funerary practices, which are considered as representative of the material culture of Northern Iran, as well as the social organization which permitted to maintain the relationship between the populations who fluidly and dispersed lived in that area which presents various geographic conditions. Finally, one concludes that the social organization did not structure in local society in a stable manner.In the second half of the Iron Age, we can consider that, with the penetration of the new symbolic order, the local society which lived under varied natural conditions, modes of occupation and habitation and technical traditions have changed. During the same period, with the evolution of funeral practices towards simplicity, practices in public spaces and buildings extended over the region. In northern Iran, the Iron Age historically corresponds to the time of these structural changes in local society.

1 Michal Vázal: The Confucian Ideal of Harmonious Community according to the Norms of the Wu Lineage from Mingzhou Abstract Abstract: This paper aims to characterize the structure and values produced by rituals in a kinship community, and how these characteristics subsequently helped to shape a harmoniously working community and its ideological relationship with the state in terms of local governance. The rituals in question are partially confined in time and place, as they are observed on one particular community, and are examined only in the extent of the primary source named "The Norms and Rituals of the Wu Lineage of Mingzhou" (Mingzhou Wu Shi Jiadian) - a ritual manual authored mainly by Wu Di (died 1736) from the village of Mingzhou, which belonged to the Huizhou prefecture (the south of the present day Anhui province). On the other hand, this text is largely based on Zhu Xi's "Family Rituals" (Jiali) which were viewed across the country as the ritual standard. The most essential rituals used to govern the lineage were coming of age ritual, wedding rituals, funeral rituals and sacrifices to ancestors. A unifying principle behind the structure and values these rituals created was seniority. The lineage structure was created mainly by the system in which the branches of firstborn sons were superiors to...