PURPOSE OF THE PROJECT

“Peoples of the Books” problematize an all too homogenous view on Medieval Europe. There is a tendency to marginalize or omit minorities carrying Islamic and Jewish culture within Christendom. On the other hand, where Islamic culture dominated conquered regions, local traditions still remained strong. Through the project, we contribute to a culturally heterogeneous presentation of Medieval Europe.

Heterogeneity within each group is given a prominent role. Regional preconditions created very different cultural expressions. With this perspective, we want to discourage an essentialist view on identities. At the same time, processes maintaining cultural norms are stressed as they were part of a consciously chosen identity. Balancing dynamic and structuring social forces, we approach the medieval reality as a heterogeneous and hybrid material culture. The comprehensive goal is to study chosen regions in Europe where direct or indirect interaction occurred between groups of Islamic, Jewish and Christian faith during the Middle Ages.


A SHORT DESCRIPTION OF HOW THE PROJECT WAS IMPLEMENTED

We aim to draw a multifaceted picture of Medieval Europe, using a transnational perspective on history and a “histoire croisée”. The terms are broadly regionally comprehensive and methodically transnational.  The aim is to transgress contemporary national horizons of knowledge based on local scholarly practice. However, it does not presume existing nations in the past. This perspective pay attention to interaction between vast and seemingly distant regions, as well as the interplay between empirics and perspective, established in different historical contexts. We aim to move away from general global history and discourses of cultural interaction, and offer new methodological practice. Focus is directed towards contacts leading to new knowledge about unknown relations in history, unexpected connections generating new questions.

Our individual research tasks are based on the theoretical perspective presented above. In practice, it means studies on crossing traditions manifested in material culture. Anders Andrén is examining Jewish presence north of the Alps, possible Jewish habitation in Scandinavia, as well as how Jews were depicted in the Nordic countries.  Mohammad Fazlhashemi studies the arrival of Islamic manuscripts in Swedish contexts. Mats Roslund occupies himself with Sicily under Byzantine and Islamic rule. Scandinavian presence in the Mediterranean during the 9th to 12th centuries is exposed.


THE PROJECT'S THREE MOST IMPORTANT RESULTS AND CONTRIBUTION TO THE INTERNATIONAL RESEARCH FRONT  

Andrén’s studies of the representation of Jews in Medieval Scandinavia show an increase in anti-Jewish motifs through the Middle Ages, becoming higher in number and more distinct. Anti-Jewish motifs becoming increasingly common, fits in with a successively worsening situation in English, French and German towns from the late 13th century. No traces of Jewish settlements have been identified, with the exception of information about one Jew “from Denmark” in the 1170’s. However, there were Jewish house-holds in very close proximity to Scandinavia, for instance in Rostock in northern Germany. This imply a possibility for actual cultural interaction between Jews and Scandinavians.

Through studies of Islamic manuscripts, Fazlhashemi has observed that they were used and commented on, irrespectively of the content, in nascent academic milieus and among prominent theologians. They could contain knowledge of nature, theology or philosophy. A study on the Swedish translation of “Kalila wa Dimna” for the future king Carolus XI in the 17th century, constitutes the core task of his research. The book was translated and transformed through several cultures. Especially interesting for the project is the movement from Persian, Arab and Jewish contexts, over Medieval Spain to the Swedish 17th century court.

Within Roslund’s Sicilian project, consciousness about the continuity within the Greek-Orthodox communities through Islamic rule, as well as the great impact of the Berber clans on politics, indicate cultural heterogeneity on the island. At the same time, a strong local identity on Sicily affected the relations with Ifriqiya (Tunisia). Tensions between rulers on Sicily and Africa exposes an interesting departure for further inquiries on intercultural politics, as allies were sought outside the Islamic camp. Sicilian amphorae with their content arrived at Christian harbours in Provence, Liguria and on the Amalfi coast. Proof of Scandinavian presence in the Mediterranean is enriched by Arabic and Frankish sources relating observation about Vikings on the Iberian Peninsula and in the Rhône estuary contemporary with the Emirate of Frexinetum around Saint-Tropez. Archaeological findings of Muslim graves in Marseille and other Provence towns enriches the impression of a heterogeneous population in the region.


NEW RESEARCH QUESTIONS GENERATED THROUGH THE PROJECT

Within Andrén’s project two specific follow-up questions are evoked: How was urban space converted in those towns where Jews were expelled? How are the changes noted in urban space in today’s towns? Traces exposing expulsion of Jews are studied in larger German towns. Also, attention given to the remains today is under scrutiny.

In Fazlhashemi’s project, the central objective is still to identify milieus where Muslim manuscripts existed, above all how they were accepted in these contexts and their impact on contemporary scholars. A follow-up in the project is to more closely focus on the channels and itineraries through which the manuscripts reached Sweden and Scandinavia.

Roslund has noticed a variation in the social position of the Berbers on Sicily over time. Occasional change in their situation from Islamic subjects to a dhimmi position, made them vulnerable as they had to pay jiziya tax. This tax was otherwise only paid by non-Muslim residents, lowering them to the level of Jews and Christians. Up-risings followed. The change in their position illuminate politics of central government in Palermo and Tunisia, exposing heterogeneity within the Muslim camp. Also, the rich production of Fatimid ceramics in Egypt and Syria does not seem to reach Sicily, in spite of well-known trade relations. The consumption pattern on the island was very much directed towards Ifriqiya (Tunisia).


THE PROJECTS' INTERNATIONAL DIMENSION, SUCH AS CONTACTS AND MATERIAL

International networks have grown and broadened for all three participants. Attending conferences and contacts with scholars abroad has enriched the writing within the projects.

Andrén has covered the European continent with travels to several countries. Research trips have been made to France, Italy, Lithuania, Poland, Switzerland, Slovakia, Slovenia, Spain, the Czech Republic, Germany, Hungary and Austria. Travelling through these countries have greatly improved knowledge about very varied expressions of Jewish culture. International comments on the project was given at a conference in Reading, England.
Fazlhashemi’s sources are found in Sweden. One mutual trip to Andalusia within the project gave insights on cultural diversity in the Middle Ages.

Roslund has travelled on Sicily at several occasions with the aim to study museums, urban architecture, landscapes and monuments. The interface with Africa was studied during trips to Tunis, Kairouan, Raqqada, Cairo and Fustat. Visits to several museums containing Islamic art objects have been made; Davids Collection (Copenhagen), Berlin, British Museum, Victoria & Albert Museum, the Louvre, Mértola (Portugal), Istanbul and Doha. Conferences with or without lectures were attended in Silves (Portugal), Palermo, Rome, Cambridge, Gainesville (Florida) Kavalla (Greece) and Copenhagen.


HOW THE PROJECT TEAM HAS DISSEMINATED THE RESULTS TO OTHER RESEARCHERS AND GROUPS OUTSIDE THE SCIENTIFIC COMMUNITY

The frequency in lectures and where they have been presented in international contexts is documented above. In Sweden, dissemination of the project’s aim and results have been presented at all three departments of the group members, in Uppsala, Stockholm and Lund.

Andrén integrates Jewish and Islamic archaeology in the course “Archaeology of the Middle Ages and Modern Times”, as well as in the introductory course of the Master’s programme. He has also presented his project at seminars in Uppsala, Stockholm and Sigtuna.
Fazlhashemi presented his project at his department and integrates it in the course “Jewish, Christian and Muslim philosophy”. It has also been presented at a research seminar in Uppsala and at the annual Book Fair in Gothenburg in 2015.

Roslund integrates the subject Islamic Archaeology for students on the second semester level in Historical Archaeology since 2012. Jewish archaeology is presented on Master’s level within a course on theory and materiality, addressing social identities. Lectures have been presented at seminars in Lund, Sigtuna, and Stockholm. Public outreach was completed as lectures at the State Historical Museum and the Mediterranean Museum in Stockholm, as well as through participation in a radio broad cast programme; “Vetenskapsradion Historia”.

The most important result of the project is the creation of a Master’s course on the theme “Medieval Islamic and Jewish culture in Europe”. The course is created in close cooperation with the Swedish Institute in Rome as an “USI”-course (Universities and Swedish Institutes abroad in cooperation). An excursion to Sicily is included. With this course, the results of the project will be passed on to younger generations of students.