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With the confrontation of opponents, cultures and religions, the different spiritual and material possessions of sides end up with a synthesis. Such a unity may be one of the rare benefits of events like wars / while the main objection is to destroy the other. The crusades where the idea was to rescue the Holy Lands not only generated a culture of Levant but also furnished the lands of near east with the art and architecture of the crusading Latin Kingdom. Cyprus, as support and stronghold had been an important and strategic place where the Latins took advantage and granted back with beautiful Gothic churches and strongly built inaccessible castles. The castles, especially the three hilltop castles of St Hilarion, Buffavento and Kantara on the north probably perfectly reflect the crusading culture and exemplify the architecture which the Latins built in Cyprus. The crusader castles in Cyprus are certainly the products of a synthesis which combine the war and castle building experiences of the west, which crusaders brought with them when they came and the east which they faced with in the Holy Lands. In order to comprehend on the castles in Cyprus, subjects like the idea of crusading, the feudal system and knighthood in Europe and Levant are also important to enlighten the context as well as the characteristics and the types of the crusader castles in Levant. Therefore this study aims to find out the place and the importance of crusader castles in Cyprus in the crusading history.

Les États latins d’Orient ont vu la création d’une société en Terre sainte développant un art syncrétique au carrefour des mondes latin, byzantin et arabe. Outre l’architecture religieuse et militaire, les manuscrits sont également les témoignages d’une culture levantine aux multiples influences. L’étude des œuvres croisées nous a montré une très nette augmentation de la production de manuscrits après le séjour de Louis IX au Proche Orient, ainsi qu’un changement dans la nature même des textes copiés. Les manuscrits liturgiques sont ainsi délaissés au profit de la littérature historique, telle l’Histoire Ancienne jusqu’à César. À partir d’un texte venu de Flandre, les nobles francs de Terre sainte et les enlumineurs à leur service ont recréé un cycle de miniatures pour inscrire leurs images dans la tradition multiculturelle croisée. Des partis-pris artistiques ont ainsi été mis au jour et définis comme des choix conscients visant à personnaliser les copies levantines et les inscrire dans une tradition de près de deux siècles : l’emprunt à différentes traditions artistiques, occidentales et orientales, pour la création des miniatures, la mise en lumière de héros liés à la Terre sainte ou aux Francs, et parfois la figuration de leur environnement oriental. Ces processus de personnalisation des images, replacés dans le contexte de la vie culturelle de Saint Jean d’Acre de la fin du XIIIe siècle, nous amènent à dépasser la constatation de phénomènes d’acculturation à leur milieu oriental pour évoquer, de la part des nobles francs de Terre sainte, une volonté d’affirmer visiblement leur identité sociale collective et leur double culture, entre Orient et Occident. / The Crusader States have created a society in the Holy Land developing a syncretic art at the crossroads of Latin, Byzantine and Arabic worlds. In addition to religious and military architecture, manuscripts are also evidences of a cosmopolitan Levantine culture. The study of Crusader Art has shown that the painting of manuscripts was revived at Acre in the early 1250’s, after Louis XI’s stay in the Middle East. Secular manuscripts written mostly in Old French became popular, as well as new historical literature. The most popular examples were the Histoire d’Outremer by William of Tyre and the Histoire Ancienne jusqu’à César. This illustrated text was first composed in France for Roger de Lille and brought to the Crusader East in the mid-thirteenth century. Frankish aristocracy and crusader illuminators have created a cycle of miniatures in order to integrate their images in the cosmopolitan Crusader Art. Artistic choices have then come to light and been defined as conscious choices to offer works that represent the best of the Frankish culture of Acre and integrate them in an almost two centuries old artistic tradition : the borrowing from Western and Oriental artistic traditions in order to create their miniatures, the revelation of heroes linked to the Holy Land and the Franks, and sometimes the representation of their Oriental environment. This process of personalization and multicultural content, set within the context of the cultural society of Saint Jean d’Acre at the end of the thirteenth century, are the evidences of the remarkable artistic acculturation of Frankish society in the Holy Land, at the crossroads of the West and the Near East.

Procedurell generering är ett område som vuxit mycket på de senaste åren men som också är ett gammalt område. Kända koncept inom detta område är kart- och terränggenerering. Koncepten används för att skapa både verklighetstrolig terräng och för att skapa spelkartor för spelaren att utforska.Detta arbete använder sig av procedurell generering för att undersöka skillnaden mellan två kända metoder; Voronoidiagram och Cellular Automata vid skapandet av en provinskarta. Tre kartor från varje metod evalueras genom att importeras i spelet Crusader Kings 2 och sedan spelas med hjälp av spelets artificiella intelligens. Kartorna evalueras genom att titta på tre olika faktorer för hur intressant kartan är och prestandan för att skapa en karta. Resultatet visar att det både är lite skillnad mellan de två metoderna som jämförts men också att det är väldigt liten skillnad mot standardkartan. Prestandamässigt är det dock Voronoidiagrammet som är överlägset med ungefär dubbel tidseffektivitet jämfört med Cellular Automata.

How do participants in communities of play centered around digital games engage with history? The historiographic influences of ludic form have been closely scrutinized in recent years, but little attention has been paid to the digital cultures—to the communities of play— which center the discussion and play of these historical games. My study aimed to closely examine one such community centered around the grand strategy game Crusader Kings III, released by Paradox Interactive in 2020. I use discourse analysis together with grounded theory to examine the game Crusader Kings III alongside two primary sites found on reddit and Paradox Interactive official forum. Chapter 1 provides the literature review alongside the project's methodology, and chapter 2 analyzes the artifact at the center of the study—Crusader Kings III itself. Chapter 3 moves to examine the first major site, the r/CrusaderKings subreddit, and presents the heuristics developed to identify historical discourse alongside the primary discursive genres involved. Chapter 4 focuses on the second major site, the Paradox Interactive official forum, and places the game and community in a temporal context in order to explore how the cyclical and iterative nature of the Games-as-a-Service model acts as a new mode of game production that shapes historical discourse and historiographic consciousness in the community. Chapter 5 then revisits the research questions at the heart of this study, discussing the dominant discourses of historioludic critique and imaginative (a)historical roleplay narration which weave history into play and play discourse. Finally, I present the synthesis of each chapter's methodological work, a form of discourse analysis—historioludic discourse analysis—that operationalizes historical game studies' grammars of form into those of mode within the assemblage of play.

This thesis sets out to probe the complex artistic contacts between Italy and Cyprus in the visual arts during the High and Late Middle Ages. The Introduction provides a critical review of the subject. Chapter I maps out the various types of links (with respect to trade, religion, warfare, art, culture) between Italy and Cyprus in the thirteenth and fourteenth centuries. Chapters II and III examine the multifaceted artistic negotiations between southern Italy (mainly Apulia) and Cyprus in the thirteenth century, by closely examining a cluster of frescoes and panel paintings. Through a set of historical, cultural and artistic (stylistic and iconographic) approaches, these chapters aim to supersede the somewhat limited style-oriented analyses of previous contributions to this area of study. The hitherto unverified and convoluted relations between the two regions are revisited and affirmed within a new conceptual framework. Chapters IV and V investigate fourteenth-century cross-currents as seen in two cases that have formerly occupied a marginal position in discussions of intercultural exchanges between Italy and Cyprus. The first is the transplantation and manifestation of the cult of Saint Thomas Aquinas in Cyprus, and the second, the hybrid series of icons created by Italian painters working on the island. Both cases are appraised as a record of historical realities and not as the by-products of casual encounters. The thesis historicises these contacts and in doing so, contributes to a broader understanding of cultural transmission and convergence in the Medieval Mediterranean.

The county of Tripoli (Lebanon) was one of four “crusader states” established in the Levant after the First Crusade (1095-99). Compared to the other states, the county of Tripoli has suffered from a disproportionate level of historiographical neglect. What has been produced has taken an institutional and Eurocentric approach to the subject and its sources. The present thesis jettisons this in favour of a post-institutional methodology, approaching the county from the perspectives of geography and demographics, which together ensure that it is treated within its proper Syro-Lebanese context. Chapter one looks at the role of local geography in shaping the political frontiers of the county of Tripoli and its neighbours, arguing that topography was more important than the agency of the European settlers. Chapter two continues to challenge traditional assumptions regarding European influence, arguing that the specifically southern French origins of many of the county’s settlers were of little significance. Chapter three analyses the use of Arabic by the Frankish government of the county, informed by an awareness of diglossia. It argues that the Franks were more likely to know spoken Arabic than written, but remained reliant upon local intermediaries when ruling over Arabophones. Chapter four looks at popular religion, arguing that the cross-fertilisation of religious beliefs and practices was widespread but poorly understood by the contemporary intelligentsia, upon whose sources historians rely. As a whole, the thesis argues that the county’s inhabitants lacked a distinctive culture, identity, religion or language. The sole justification for viewing the county as an integrated unit is geographical.

No description available.

The traditional history educational methods mainly consists of and are focused on memory, reading, repetition and writing skills, however this paper aims to give an overview of research regarding “Game-based learning”, it’s uses in education of history, and if it can be used as a way to complement the traditional education and give history teachers the tools to make their teaching more diverse. Useful materials were found in the databases: EBSCO, IEEE Xplore och Science Direct. Each of the 3 practical and 3 informational studies has been carefully selected by their subject relevance and the quality of the study’s gathering, use and compilation of data. The results in this overview are both positive and negative. The studies found on the subject show that the students not only learn historical facts when using game-based learning but also become very engaged in the lesson and achieve a deeper historical perspective where they can understand the historical events in the historical context and relate to people of that point in time. However, the drawbacks are that some students have been reported to have missed some facts altogether, and that would have been avoided in traditional education (Erhel & Jamet, 2013). Another drawback that has been noted is that Game Based learning is incredibly time consuming and if it is not used correctly it risks creating a dilemma for the history teacher where the teacher has to choose Game-based learning or traditional education of history (Watson & Mong & Harris, 2010). But if it is used correctly, studies have also shown that they can be combined (Erhel & Jamet, 2013; Kuran & Tozoglu & Tavernari, 2018).

Résumé : Suite à la première croisade (1096-1099) qui aboutit à l’établissement de quatre États latins au Proche-Orient, les chrétiens et les musulmans s’engagent durant les deux siècles suivants dans une lutte pour le contrôle du territoire syro-palestinien, également connu sous le nom de Bilâd al-Shâm. Toutefois, l’essor de nouvelles dynasties musulmanes, soit les zengides, les ayyoubides et les mameloukes, permet avec le regain du jihad une reconquête graduelle des possessions chrétiennes, mettant fin à l’existence des États latins d’Orient en 1291 malgré plusieurs croisades. Cette reconquête progressive menée par les musulmans s’accompagne de divers processus d’appropriation et de marquage de l’espace obéissant à un cadre islamique et pouvant être regroupés selon deux concepts : l’islamisation et l’arabisation. En analysant plusieurs sources chrétiennes latines, telles des chroniques, des récits de pèlerinage et des projets de croisade, nous constatons que les chrétiens affichent une certaine connaissance de ces processus d’appropriation religieuse, politique, sociale et culturelle. À la lumière des perceptions chrétiennes de l’islam et de la polémique anti-musulmane, la présente étude se penche sur les différents processus d’islamisation et d’arabisation perçus par les chrétiens latins et démontre comment ces processus sont interprétés par ces derniers. // Abstract : After the First Crusade (1096-1099) and the establishment of four Crusader states in the Near East, Christians and Muslims initiate a two century struggle for the control of the Levant, also known as Bilâd al-Shâm. However, the rise of new Muslim powers, such as the Zengid, Ayyubid and Mamluk dynasties, allows a revival of jihad and a gradual conquest of Christian territories, thus putting an end to the Crusader states in 1291. This conquest is accompanied by several mechanisms of territorial appropriation in the newly captured territories, linked to processes of Islamization and Arabization. By analyzing many Latin sources, such as chronicles, pilgrimage relations and Crusade manifestos, we find that Christians show a certain knowledge of these processes of religious, political, social and cultural appropriation. In light of Christian perceptions of Islam and of the anti-Islamic polemic, this study examines the different processes of Islamization and Arabization as seen by Christians and shows how these processes were understood.