The study of monasteries has come a long way since late the late 19th century. The emphasis has shifted away from reconstructing the layouts of monastic buildings to a better understanding of the wider monastic environment. The papers in this volume, partly based on a conference held in Oxford in 1994, are written by some of today's foremost scholars and reflect the diversity of research now being carried out.
Forges innovative connections between monastic archaeology and heritage studies, revealing new perspectives on sacred heritage, identity, medieval healing, magic and memory. This title is available as Open Access.
The study of monasteries has come a long way since late the late 19th century. The emphasis has shifted away from reconstructing the layouts of monastic buildings to a better understanding of the wider monastic environment. The papers in this volume, partly based on a conference held in Oxford in 1994, are written by some of today's foremost scholars and reflect the diversity of research now being carried out.
The White Monastery in Upper Egypt and its two federated communities are among the largest, most prosperous and longest-lived loci of Coptic Christianity. Founded in the fourth century and best known for its zealous and prolific third abbot, Shenoute of Atripe, these monasteries have survived from their foundation in the golden age of Egyptian Christianity until today. At its peak in the fifth to the eighth centuries, the White Monastery federation was a hive of industry, densely populated and prosperous. It was a vibrant community that engaged with extra-mural communities by means of intellectual, spiritual and economic exchange. It was an important landowner and a powerhouse of the regional economy. It was a spiritual beacon imbued with the presence of some of Christendom's most famous saints, and it was home to a number of ordinary and extraordinary men and women, who lived, worked, prayed and died within its walls. This new study is an attempt to write the biography of the White Monastery federation, to reconstruct its longue duree - through archaeological and textual sources - and to assess its place within the world of Late Antiquity.
Darlene L. Brooks Hedstrom offers a new history of the field of Egyptian monastic archaeology. It is the first study in English to trace how scholars identified a space or site as monastic within the Egyptian landscape and how such identifications impacted perceptions of monasticism. Brooks Hedstrom then provides an ecohistory of Egypt's tripartite landscape to offer a reorientation of the perception of the physical landscape. She analyzes late-antique documentary evidence, early monastic literature, and ecclesiastical history before turning to the extensive archaeological evidence of Christian monastic settlements. In doing so, she illustrates the stark differences between idealized monastic landscape and the actual monastic landscape that was urbanized through monastic constructions. Drawing upon critical theories in landscape studies, materiality and phenomenology, Brooks Hedstrom looks at domestic settlements of non-monastic and monastic settlements to posit what features makes monastic settlements unique, thus offering a new history of monasticism in Egypt.
How do archaeologists explore the various dimensions of religion? Lars Fogelin uses archaeological work at Thotlakonda in Southern India as his lens in a broader examination of Buddhist monastic life. He discovers the tension between the desired isolation of the monastery and the mutual engagement with neighbors in the Early Historic Period. He also sketches how religious architectural design and use of landscape helped to shaped these relationships. Drawing on historical accounts, religious documents, and inscriptions, as well as results of his systematic archaeological survey, Fogelin is able to shed new light on the ritual and material workings of Early Buddhism in this region, and shows how archaeology can contribute to our understanding of religious practice.
Drawing on a wide range of sources, this text explores the practice and perception of monastic hospitality in England c. 1070-c.1250, an important and illuminating time in a European and an Anglo-Norman context.
This book provides an overview of medieval monasticism in Iceland, from its dawn to its downfall during the Reformation. Blending the evidence from material remains and written documents, Monastic Iceland highlights the realities of everyday life in the male and female monasteries operated in Iceland. The book describes the incorporation of monasticism into the Icelandic society, the alleged land of the Vikings, and thus how the monasteries coexisted with the natural and social environments on the island while keeping their general aims and objectives. The book shows that large social systems, such as monasticism, can cross social and natural borders without necessitating fundamental changes apart from those triggered by the constant coexistence of nature and culture inside the environment they exist within. The evidence provided debunks the myth that Icelandic monasteries, male or female, were isolated, silent places or simple cells functioning principally as retirement homes for aristocrats. To be a member of an ecclesiastical institution did not mean a quiet, secluded life without any outside interaction, but rather active participation in the surrounding community. The book is for researchers in archaeology, osteology, and medieval history, in addition to all those interested in monasticism and the medieval history of northern Europe.
