By Jacoba van Leeuwen (ed.)
This quantity addresses symbolic sorts of verbal exchange within the overdue medieval cities of the Low nations, northern France and the Swiss Confederation. In context of nation centralisation, the political autonomy of those cities used to be threatened through tensions with larger degrees of strength. inside this clash either rulers and cities hired symbolic technique of communique to legitimise their energy position.
The in depth use of rituals like theatreplays and gift-exchange demonstrates that symbolic types of conversation have been no regimen jobs. cities and rulers actively appropriated and reread older traditions so as to adapt them to the recent settings during which they have been hired. culture and innovation needed to be balanced good, to ensure that the viewers to appreciate the ritual competently. despite the fact that, the organiser may well by no means keep watch over the hot layers of that means the viewers may connect to the event.
This quantity seeks to discover how new layers of that means have been connected to famous traditions, how those rituals have been perceived and whilst the recognizability of a ritual was once broken through such appropriations. either public encounters among rulers and cities are studied, in addition to using ritual to precise the political and spiritual relatives among a few of the social teams in the cities.
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Extra info for Symbolic Communication in Late Medieval Towns
Example text
51 It is in fact rather unhelpful to current assumptions about Burgundian ritual. The imperial state in China did indeed incorporate local cults and rituals, and altered their meaning to suit its purposes, yet even when these were readopted at a local level, they remained open to reinterpretation by locals who did not necessarily see them as legitimating imperial control. State use of ritual was not fundamentally antagonistic towards local traditions; it could be subtle rather than crudely interventionist.
Its use as an instrument of princely authority was not necessarily an assured support for stable rule. Saddling up at the Bruges jousts was also not certain to further princely power. The event might be perceived as a source of civic pride, but it could also be identified as a seat of sectional interest. In times of crisis, when more radical elements within the city were in rebellion, the event did not take place. 97 In times of crisis, reliance on the ties forged with this particular group of the civic elite did not promote ducal control over the city as a whole.
69. This phenomenon is harder to document because the town accounts (on which we are reliant up until the 1460s) do not always tell us which relics were transported; while the references to processions in the St Donatian Acta Capituli for the same period are sparser. But it seems that from 1471, processions in which more than one relic was transported became more frequent. The combination favoured was the ‘drie riven’, the principal relics from each of the three main parish churches in Bruges (St Donatian, Our Lady, St Saviour) – as on 4 April 1471 (HS 437, fols.
Symbolic Communication in Late Medieval Towns by Jacoba van Leeuwen (ed.)
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