'Chimeras That Degrade Humanity': The Cagots And Discrimination
Maybe your like
- Log In
- Sign Up
- more
- About
- Press
- Papers
- Terms
- Privacy
- Copyright
- We're Hiring!
- Help Center
- less
Outline
keyboard_arrow_downTitleAbstractKey TakeawaysFiguresConclusionReferencesFAQsAll TopicsHistorySocial HistoryDownload Free PDF
Download Free PDF'Chimeras that degrade humanity': the cagots and discrimination
Daniel B Hawkinsvisibility…
description64 pages
descriptionSee full PDFdownloadDownload PDF bookmarkSave to LibraryshareSharecloseSign up for access to the world's latest research
Sign up for freearrow_forwardcheckGet notified about relevant paperscheckSave papers to use in your researchcheckJoin the discussion with peerscheckTrack your impactAbstract
The cagots were a poorly understood marginalised group found on both sides of the western Pyrenees. They started to become prominent from the thirteenth century before largely disappearing in the twentieth century. This paper describes a curious incident in Biarritz in 1721. To explain what happened, it gallops over 500 years of history to examine the reasons cagots faced discrimination. In doing so it considers the ambiguity of medieval leprosy, the rise of the persecuting society, changing attitudes to poverty, defiled trades, the birth of racism, Jews and violence, Gypsies and assimilation, honour and pollution and conflict between communities and the state.
... Read moreKey takeaways
AI
- Cagots were marginalized due to compounded stigma surrounding poverty, leprosy, and ethnicity over 500 years.
- The Biarritz incident in 1721 highlighted longstanding discriminatory practices against cagots.
- Cagots, comprising around 2% of the population, were endogamous and prohibited from many societal interactions.
- Discrimination against cagots evolved from leprosy accusations to racialized justifications during the sixteenth century.
- Historiography reveals cagots' status as victims of structural discrimination rather than mere bureaucratic oppression.


Related papers
Chapter One. The Historical Context Of Purity-Of-Blood Discrimination (1391–1547)Robert Aleksander MaryksThe Jesuit Order as a Synagogue of Jews , 2010
Th e history of Jesuits of Jewish ancestry in the sixteenth century mirrors the earlier converso history in fi ft eenth-century Spain that we have traced in Chapter One: from the initial acceptance of "New Christians" and the rise of their infl uence and power to the consequent deep resentment of "Old Christians," who had made increasing eff orts to curb and possibly eliminate the converso presence fi rst in the civil and then ecclesiastical institutions. Escaping from the persecuting civil society, a signifi cant number of conversos had fi lled ecclesiastical ranks in Spain during the fi ft eenth century. 1 By the mid-sixteenth century, however, a number of Iberian church communities had closed their doors to them, especially the Order of the Jeronymites, which was characterized by its converso pro-Erasmist and alumbrado openness. Consequently, many conversos, who were rejected or feared that they would be discriminated against, found at least a temporary haven in the Society of Jesus, a new appealing religious order 2 that initially objected to lineage discrimination and whose spirituality in some aspects seemed akin to the Iberian movements of Erasmists and alumbrados, which had attracted many conversos. 3 Additionally, the Jesuits opened many new remote frontiers for missionary activities that oft en became to conversos and/or their superiors a veiled opportunity to avoid intolerance at home.
downloadDownload free PDFView PDFchevron_rightWilliam C. Jordan and Helmut Reimitz, “Anti-Race? The Danger of Binaries,” in Thomas Hahn, ed., A Cultural History of Race in the Middle Ages, vol. 2 (London: Bloomsbury, 2023), 171-179, 193-195William Chester JordandownloadDownload free PDFView PDFchevron_rightThe Jew, the Blood and the Body in Late Medieval and Early Modern EuropeFrancesca MatteoniFolklore, 2008
The reality of the blood libel legend and accusations of ritual murder against Jews in medieval and early modern times has been widely discredited by scholars. They demonstrate instead the processes by which the exclusion of a perceived ethnical and religious enemy strengthened the communal identity of European society at that time. The aim of this paper is to look
downloadDownload free PDFView PDFchevron_rightGeraldine Heng, The Invention of Race in the European Middle Ages. Cambridge: Cambridge University Press, 2018. Pp. xiii, 493; 10 black-and-white figures. £34.99. ISBN: 978-1-1084-2278-9Joseph ZieglerSpeculum, 2020
Race (a fifteenth-century linguistic invention) is a problematic concept when interpreting premodern thought, practices, and behaviors of people who did not use the term and did not know its accompanying theoretical baggage nor its usages after its dramatic impact in the nineteenth and twentieth centuries. But why call something race, when many older terms-ethnocentrism, xenophobia, premodern discriminations, prejudice, chauvinism, fear of otherness and difference, or even proto-racism-have comfortably served for various medieval encounters? asks Geraldine Heng, developing a line of thought elaborated in her wellreceived Empire of Magic: Medieval Romance and the Politics of Cultural Fantasy (2003). By not using race, she maintains in The Invention of Race, we restrict, hence distort, the scope of our historical analyses: we skirt an array of questions, concepts, tools, and resources in our historical investigation. "The refusal of race destigmatizes the impacts and consequences of certain laws, acts, practices, and institutions in the medieval period, so we cannot name them for what they are" (4). Heng believes that by not using the term, we wrongly absolve the Middle Ages of the errors and atrocities of the modern world, and we misinterpret that period. Heng holds that race, no longer a biological concept invoking the body as its singular referent and applicable to modern times only, is "one of the primary names we have. .. that is attached to a repeating tendency. .. to demarcate human beings through differences among humans that are selectively essentialized as absolute and fundamental, in order to distribute positions and powers differentially to human groups. .. it is a structural relationship for the articulation and management of human differences" (3). Such a definition allows her to speak of "religious races" (Christian, Jewish, Muslim), to claim that Canon 68 of Lateran IV requiring Jews and Muslims to be publicly marked instantiated a racial regime and racial governance in the Latin West through the force of the law, and to describe acts of atrocious aggression against Jews in thirteenth-century England based on religious beliefs in Jewish guilt and malignity as the state's racial acts against a racialized minority. Heng views England's colonial strategy and rhetoric in Wales and Ireland as racist or racial, crudely linked to the colonial racisms of the postmedieval centuries typical of the subsequent English empires. But transposing Joan W. Scott's critique regarding some feminist historians' belief in the fundamentally unchanged structures of patriarchy, one should perhaps ask here: Doesn't race as defined above impose another set of blinders, one that seeks to validate the present by finding its analogues in the past, one that imposes current notions of race and racisms on actions that may have other explanations? It is our duty as historians to avoid the pitfalls of reading the past as identical to the present, and to achieve a necessary critical distance when approaching our sources. Pressing the notion of simple continuities can sometime undermine this goal. By focusing on race in the Middle Ages, Heng makes a valuable contribution to a lively, often contentious debate among medievalists about the importation of presentist concerns and categories into the past. Imported from contemporary daily experiences (the author frankly confesses that she has been teaching and publishing as a gendered, raced, postcolonial subject) and reflecting the acrimonious political discourse about race in present-day America, one of the benefits of the racial focus is to introduce much needed relevancy into our scientific output, linking premodernity to the modern era in a way that could render medieval studies more intelligible among our students and the general public. The reader however must recognize the price: by applying to our research in the Middle Ages a word (race) and its adjective (racial) that are overloaded with associations, memories, and emotions, we may confound, not enlighten, the understanding of a period and its
downloadDownload free PDFView PDFchevron_right"Good men, Village Consuls, and the Great Inquisition of 1245-46", Cahiers de Fanjeaux 55 (July 8-11, 2019), org. J-L Biget [draft talk, English version]Jean-Paul RehrCahiers de Fanjeaux
downloadDownload free PDFView PDFchevron_right"From Conversos to Marranos. Proselytising and Visual Stigmatisation (1391-1492)", in Joan Molina Figueras (ed.), The Lost Mirror, Jews and Conversos in Medieval Spain, Madrid-Barcelona, 2023, pp. 71-91.Joan Molina FiguerasFrom the late fourteenth century onwards the Christian kingdoms of the Iberian Peninsula began to disseminate a series of images that were absolutely unique in Europe. We are referring to works related to an issue specific to these territories: the polemic regarding conversos (converts to Christianity) of Jewish descent. After the pogroms of 1391 that ravaged a substantial part of the Jewish quarters of the Iberian Peninsula many Jews were forced to embrace Christianity, while preaching campaigns and segregation measures were implemented to force those who had remained faithful to the Law of Moses to convert. Far from putting an end to the tension, the process of mass conversion sparked fears and misgivings among many Old Christians, who soon developed a deep-seated resentment towards New Christians and their descendants. This animosity grew over the years and eventually led to the establishment of the Inquisition (1478), an institution founded to persecute any converts suspected of Judaising – of being considered heretics – for any reason the inquisitors fancied. Racial prejudice soon took root as the basis for this conviction: the idea that all converts of Jewish ancestry were corrupt because their blood was impure, tainted.
downloadDownload free PDFView PDFchevron_rightChapter Four. Jesuit Opposition To The Purity-Of-Blood Discrimination (1576–1608)Robert Aleksander Maryks2010
enforced), driven by historical episodes of social and religious intolerance, that ultimately led to the integration of descendants. In agreement with the historical record, analysis of haplotype sharing and diversity within specifi c haplogroups suggests that the Sephardic Jewish component is more ancient" (p. 725). Th ese scientifi c results should not be surprising to the reader of this book. It has testifi ed to the signifi cant presence of a minority of Jewish people on the Iberian Peninsula and Balearic Islands before 711 CE (estimated in the article at 100,000, which constituted about 1.25% of the projected Iberian population of 7-8 million) and to the creation of a no less considerable new social group of their descendants (conversos), especially aft er the massive conversions of 1391, which did not diminish the presence of Jews themselves (who are estimated in the article at 400,000 by the time of the 1492 Expulsion). When Ignatius of Loyola and many of the fi rst Jesuits were born between the end of the fi ft eenth century and the beginning of the sixteenth, approximately 240,000 Jews decided to stay in Iberia (and therefore convert to Christianity). If we add the latter number to the number of conversos who multiplied in the one hundred years between 1391 and 1492, it is not unexpected to fi nd that the converso
downloadDownload free PDFView PDFchevron_rightThe Rhetoric of Impurity in Medieval IberiaMartha DaasLa corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures
downloadDownload free PDFView PDFchevron_rightDavid Nirenberg, “Mass Conversion and Genealogical Mentalities: Jews and Christians in Fifteenth-Century Spain,” Past and Present, vol. 174, no. 1 (February 2002): 3-41David NirenbergdownloadDownload free PDFView PDFchevron_rightScapegoats or Competitors? The expulsion of Jews from Hungarian towns on the aftermath of the battle of Mohács (1526). In: Expulsion and Diaspora Formation: Religious and Ethnic Identities in Flux from Antiquity to the Seventeenth Century, ed. John Tolan. Turnhout: Brepols, 2015, pp. 51–83.Katalin SzendedownloadDownload free PDFView PDFchevron_rightSee full PDFdownloadDownload PDF
Loading Preview
Sorry, preview is currently unavailable. You can download the paper by clicking the button above.
References (166)
- Florencio Idoate, Documentos sobre agotes y grupos afines en Navarra. (1973). Alain Guerreau & Yves Guy, Les Cagots du Béarn (1988). Paola Antolini, Los agotes : historia de una exclusión (1989). Gilbert Loubès, L'énigme des Cagots : histoire d'une exclusion (1995).
- 'This is a model work of its kind…It should be widely read and, where appropriate, imitated', John Edwards, "Review", Bulletin of the SOAS, University of London 60, no. 1 (January 1, 1997): 206-207.
- R. I. Moore, The Formation of a Persecuting Society : Power and Deviance in Western Europe, 950-1250, (1990). Lester K Little, Religious Poverty and the Profit Economy in Medieval Europe (1983).
- David Nirenberg, Communities of Violence : Persecution of Minorities in the Middle Ages (1996).
- Carlo Ginzburg, Ecstasies : Deciphering the Witches' Sabbath (2004).
- Nirenberg, Communities of Violence. 6.
- Christine M. Boeckl, Images of Leprosy: Disease, Religion, and Politics in European Art (2011). 49 Job 18:13.
- David Gentilcore, "The Fear of Disease and the Disease of Fear," in Fear in Early Modern Society, ed. William G. Naphy and Penny Roberts (1997). 194.
- R. I. Moore, "Heresy as Disease," in The Concept of Heresy in the Middle Ages (11th-13th C.), ed. W. Lourdaux and D. Verhelst (1976), 1-12. 9.
- Saul Nathaniel Brody, The Disease of the Soul; Leprosy in Medieval Literature. (1974). Passim.
- Nirenberg, Communities of Violence. 105.
- Peter L. Allen, The Wages of Sin: Sex and Disease, Past and Present (2000). 28. 55
- Ginzburg, Ecstasies. 33.
- Zimmerman, "Leprosy in the Medieval Imaginary." 580.
- Timothy Miller and Rachel Smith-Savage, "Medieval Leprosy Reconsidered," International Social Science Review 81 (Spring-Summer 2006). 6.
- Rawcliffe, Leprosy in Medieval England. 354.
- Elma Brenner, "Leprosy and Identity in Medieval Rouen" (presented at the Illness Histories and Approaches: One Day Research Workshop, KCL, London, 2012). 15. Purgatory is a concept dated to 1170-1200. Jacques Le Goff, The Birth of Purgatory (1986).
- Allen, The Wages of Sin. 35.
- Brody, The Disease of the Soul. 103.
- Rawcliffe, Leprosy in Medieval England. 347.
- Catherine Peyroux, quoted in Brenner, "Recent Perspectives" 399.
- Nirenberg, Communities of Violence. 57.
- For modern parallels in leprosy, stigma, endogamy, and attitudes towards begging see, for example, James Staples, "Leprosy and the State," Economic and Political Weekly 42, no. 5 (February 3, 2007): 437-43;
- Ronald Barrett, "Self-Mortification and the Stigma of Leprosy in Northern India," Medical Anthropology Quarterly 19, no. 2 (June 1, 2005): 216-30.
- Geremek. 7.
- Geremek. Viii.
- A. L. Beier and Paul R. Ocobock, eds., Cast out: Vagrancy and Homelessness in Global and Historical Perspective (2008).
- See also, H. C. M. Michielse and Robert van Krieken, "Policing the Poor: J. L. Vives and the Sixteenth-Century Origins of Modern Social Administration," Social Service Review 64, no. 1 (March 1, 1990): 1-21.
- Natalie Zemon Davis, "Poor Relief, Humanism and Heresy," in Society and Culture in Early Modern France (1975), 17-65. 25.
- For Paris and Grenoble, see Geremek. 146, 149. For Lyon, see Davis, "Poor Relief, Humanism and Heresy."
- Francisco Bethencourt, Racisms: From the Crusades to the Twentieth Century (2013).
- Miriam Eliav-Feldon, "Vagrants or Vermin. Attitudes towards Gypsies in Early Modern Europe," in The Origins of Racism in the West (2009). 284-5.
- David Nirenberg, "Race Before Modernity," in The Origins of Racism in the West (2009). 252. Miriam Eliav-Feldon, Benjamin H. Isaac, and Joseph Ziegler, eds., The Origins of Racism in the West (2009). Ivan Hannaford, Race: The History of an Idea in the West (1996). Delacampagne, L'invention Du Racisme (1983). Michel Foucault, Society must be defended (2003).
- Américo Castro, The Spaniards: An Introduction to Their History (1971). 112.
- Robert Bartlett, "Medieval and Modern Concepts of Race and Ethnicity," Journal of Medieval and Early Modern Studies 31, no. 1 (2001): 39-56. 45. the same. 179 In the fourteenth century Jews were killed in great numbers during the Shepherds' Crusade of 1320, after rumours of a poisoning plot in 1321, on the death of Charles IV in 1328, after the arrival of the Black Death in 1348 and during riots in 1391. 180 There were further pogroms in south-western France throughout the fifteenth century including, in just Languedoc, in 1424-30, 1460, 1473, 1486 and 1493. 181 Jews were expelled from Castile and Aragon in 1492, from Navarre in 1498, and by 1517 there were no Jews living legally in England, the Spanish kingdoms, Portugal or most of France. 182 In our records of the cagots, confiscation, expulsion, murder and massacre are all notable by their absence. There is a single mention that the 'Chrestiennerie' of Sauveterre was burnt by the pastoureux, some cagot buildings might have been damaged during riots in Capbreton in 1574, and there were a few brawls (for example in Condom in 1706). 183 Single families that might have been cagots were expelled from Capdenac in 1441 or Figeac in 1448. 184 But cagots were not killed hundreds at a time like New Christians in Lisbon (1506), Waldensians at Mérindol (1545), or Huguenots in Toulouse and Bordeaux (1572), nor were they subject to ritualised everyday violence like Iberian Jews. 185 They were not branded like vagabonds, nor tortured and burnt like heretics, conversos and witches. They were not incarcerated and forced to work like the able-bodied poor and they were not sent to the 179
- Gampel, The Last Jews.
- Edwards. 4.
- Nirenberg, Communities of Violence. 77-78. Gampel, The Last Jews. 5. Benjamin R. Gampel, ed., Crisis and Creativity in the Sephardic World, 1391-1648 (1997). 79-80. Samuel K. Cohn, "The Black Death and the Burning of Jews," Past & Present 196, no. 1 (August 1, 2007): 3-36. 181 Fossier. 451.
- Edwards. 4.
- Fay. 344, 380, 400-1.
- Bériac. 245.
- For endemic violence see Nirenberg, Communities of Violence. Chapter 7.
- Beik. 263. 200 Municipal archives of Bagnères-de-Bigorre. E, 129, 335, 446. Fay. 497-500.
- Fay. 391. 202 Archives of the Parlement of Toulouse. B1263. Fay. 503. 203 Journal judicaire ou Feuille d'annonces et avis divers de l'arondissement de Condom (Gers)...782, 23 rd April 1839. Fay. 126, 400-1.
- See Keith P. Luria, "Separated by Death? Burials, Cemeteries, and Confessional Boundaries in Seventeenth-Century France," French Historical Studies 24, no. 2 (April 1, 2001): 185-222.
- John Bossy, "The Mass as a Social Institution 1200-1700," Past & Present 100 (August 1983): 29-61. 37-9.
- as a necessary counterpoint to the honour of their community. 214 Honour was of course a particularly important source of cultural capital in late medieval and early modern societies. 215 Perhaps this fundamental incorporation into the social body explains the relative mildness of their marginalisation and why they never became scapegoats massacred in redemptive violence. 216
- Biarritz revisited Now equipped with a framework for understanding discrimination against cagots, how can we interpret the affair of the Legarets in Biarritz? After the Parlement of Bordeaux found in the Legarets' favour there were serious disturbances in front of the church. The ritual of this protest is suggestive. The crowd that stopped the sergeant was largely made up of women among whom, he reported, were men in women's clothes. This was not Bakhtin's carnival; nor were the transvestites simply trying to forestall punishment. 217 In cross dressing, the men of Biarritz were indicating the nature of the protest. Women were the privileged 214 Borrowing Nirenberg's phrase. David Nirenberg, "The Birth of the Pariah: Jews, Christian Dualism and Social Science," Social Research: An International Quarterly 70, no. 1 (2003): 201-36. 201.
- John George Peristiany, Honour and Shame: The Values of Mediterranean Society (1974). Smail, "Hatred as a Social Institution in Late-Medieval Society." 20, 94.
- See René Girard, The Scapegoat (1989). For application of scapegoating to Jews, see Little, Religious Poverty and the Profit Economy and Nirenberg, Communities of Violence. 241-2. 217 Although this may have contributed. See Natalie Zemon Davis, "Women on Top," in Early Modern Europe: Issues and Interpretations, ed. James B. Collins and Karen L. Taylor (2006).
- S Barry and P Even, "Perceptions et Reactions Face À La Peste de Provence Dans Deux Villes Portuaires Du ponant:Bordeaux et La Rochelle 1720-1723," in Peste: Entre Épidémies et Sociétés, ed. Michel Signoli (2007). 20.
- Raymond A. Mentzer, "Marranos of Southern France in the Early Sixteenth Century," The Jewish Quarterly Review 72, no. 4 (April 1, 1982): 303-11.
- Esther Benbassa, The Jews of France a History from Antiquity to the Present (1999). 50. 223 Archives of Biarritz. FF3, 7. Fay. 395.
- Besons, the Intendant of Guyenne, found against the jurats. He issued an ordinance instructing that, like all others, cagots should participate in all honours of the church and all municipal charges and obligations. He wrote that previous prohibitions had been against lepers and that cagots were not touched by the malady of their ancestors. 224 This roused opposition. Two years later, Pierre du Halde de Iribarren, Syndic General of the Labourd, tried to reverse the de Besons ordinance with reference to earlier arrêts of 1578, 1581, 1592, 1593 and 1596. 225 These had, among other things, restricted 'ladres, mézeaux, gahets and chrestiens' from participating with others, from touching foodstuffs or entering butchers, bakers, taverns or cabarets. They also required them to wear shoes on their feet and a sign of red cloth in the form of a goose foot on their chests 'to distinguish and separate them from the rest of the people'. 226 Louis XIV replied to Iribarren, again ordering that cagots were to be admitted to assemblies and the honours of the church without prejudice. 227 At the request of a number of cagots, probably with the King's letter in support, the de Besons ordinance was reinforced by an arrêt of the Parlement of Bordeaux in 1701. 228 A man named Dalbarade, perhaps the same, was involved in resisting this process. 229 The new status had already been tested in Biarritz a few years before the case of the Legarets. A miller called Etienne Arnaut, who was not a cagot, had married a cagotte from Erreteguy. As a result, the community tried to stop him from standing in his normal place in church and from entering 224 Cited in letter of appeal from the king, December 1699. Fay. 125, 392. 225 Archives of Biarritz FF3, 6. Fay. 393.
- Archives of Gironde. B308, 465, archives of Biarritz. FF3, 7-9. Fay. 377-383. 227 Archives of Biarritz FF3, 5. Fay. 396.
- Cited in another case. Archives of Biarritz. FF3, 13. Fay. 125, 399.
- Fay. 126.
- Abels, Richard. "The Historiography of a Construct: 'Feudalism' and the Medieval Historian." History Compass 7, no. 3 (May 2009): 1008-31. doi:10.1111/j.1478- 0542.2009.00610.x.
- Abou-El-Haj, Barbara. "Santiago de Compostela in the Time of Diego Gelmírez." Gesta 36, no. 2 (January 1, 1997): 165-79. doi:10.2307/767236.
- Allen, Peter L. The Wages of Sin: Sex and Disease, Past and Present. Chicago: University of Chicago Press, 2000.
- Antolini, Paola. Los agotes : historia de una exclusión. Madrid: Ediciones Istmo, 1989.
- Barber, Malcolm. "The Order of Saint Lazarus and the Crusades." The Catholic Historical Review 80, no. 3 (1994): 439-56.
- Barrett, Ronald. "Self-Mortification and the Stigma of Leprosy in Northern India." Medical Anthropology Quarterly 19, no. 2 (June 1, 2005): 216-30. doi:10.2307/3655487.
- Barry, S, and P Even. "Perceptions et Reactions Face À La Peste de Provence Dans Deux Villes Portuaires Du ponant:Bordeaux et La Rochelle 1720-1723." In Peste: Entre Épidémies et Sociétés, edited by Michel Signoli. Firenze: Firenze university press, 2007.
- Bartlett, Robert. "Medieval and Modern Concepts of Race and Ethnicity." Journal of Medieval and Early Modern Studies 31, no. 1 (2001): 39-56.
- Beier, A. L., and Paul R. Ocobock, eds. Cast out: Vagrancy and Homelessness in Global and Historical Perspective. Ohio University Research in International Studies. Global and Comparative Studies Series, no. 8. Athens: Ohio University Press, 2008.
- Beik, William. A Social and Cultural History of Early Modern France. Cambridge University Press, 2009.
- Benbassa, Esther. The Jews of France a History from Antiquity to the Present. Princeton, N.J.: Princeton University Press, 1999. http://site.ebrary.com/id/10035770.
- Bériac, Françoise. Des Lépreux Aux Cagots. Bordeaux: Fédération historique du Sud-Ouest, Institut d'histoire, Université de Bordeaux, 1990.
- ---"Une Minorité Marginale Du Sud-Ouest : Les Cagots." Histoire, Économie et Société 6 (1987): 17-34.
- Bethencourt, Francisco. Racisms: From the Crusades to the Twentieth Century. Princeton, New Jersey: Princeton University Press, 2013.
- Bloch, Marc. Les Caractères Originaux de l'Histoire Rurale Française, 1952.
- Boeckl, Christine M. Images of Leprosy: Disease, Religion, and Politics in European Art. Early Modern Studies 7. Kirksville, Mo: Truman State University Press, 2011.
- Bossy, John. "The Mass as a Social Institution 1200-1700." Past & Present 100 (August 1983): 29-61.
- Breen, By Michael P. "Law, Society, and the State in Early Modern France." The Journal of Modern History 83, no. 2 (June 1, 2011): 346-86. doi:10.1086/659209.
- Brenner, Elma. "Leprosy and Identity in Medieval Rouen." KCL, London, 2012. http://www.kcl.ac.uk/artshums/ahri/centres/clams/brennerpaper.pdf.
- ---"Outside the City Walls: Leprosy, Exclusion, and Social Identity in 12th and 13th Century Rouen." In Difference and Identity in Francia and Medieval France, edited by Meredith Cohen and Justine Firnhaber-Baker. Farnham, Surrey, England ; Burlington, VT: Ashgate, 2010.
- ---"Recent Perspectives on Leprosy in Medieval Western Europe." History Compass 8, no. 5 (May 2010): 388-406. doi:10.1111/j.1478-0542.2009.00674.x.
- Briggs, Robin. Communities of Belief : Cultural and Social Tension in Early Modern France. Oxford; New York: Clarendon Press ; Oxford University Press, 1989.
- Brodman, James. Charity and Welfare: Hospitals and the Poor in Medieval Catalonia. Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 1998.
- Brody, Saul Nathaniel. The Disease of the Soul; Leprosy in Medieval Literature. Ithaca [N.Y.: Cornell University Press, 1974.
- Calaresu, Melissa. "From the Street to Stereotype: Urban Space, Travel and the Picturesque in Late Eighteenth-Century Naples." Italian Studies 62, no. 2 (September 1, 2007): 189-203. doi:10.1179/007516307X227659.
- Castan, Yves. Honnêteté et Relations Sociales En Languedoc 1715-1780. Paris, 1974.
- Castro, Américo. The Spaniards: An Introduction to Their History. UCP, 1971.
- Chin, Chuanfei. "Margins and Monsters: How Some Micro Cases Lead to Macro Claims." History and Theory 50, no. 3 (October 2011): 341-57.
- Cohen, Meredith, and Justine Firnhaber-Baker, eds. Difference and Identity in Francia and Medieval France. Farnham, Surrey, England ; Burlington, VT: Ashgate, 2010.
- Cohn, Samuel K. "The Black Death and the Burning of Jews." Past & Present 196, no. 1 (August 1, 2007): 3-36. doi:10.1093/pastj/gtm005.
- Collins, James B. "Geographic and Social Mobility in Early-Modern France." Journal of Social History 24, no. 3 (April 1, 1991): 563-77.
- Cursente, Benoît. "La question des « cagots » du Béarn. Proposition d'une nouvelle piste de recherche." Les Cahiers du Centre de Recherches Historiques. Archives, no. 21 (November 1, 1998). doi:10.4000/ccrh.2521.
- Davis, Natalie Zemon. "Poor Relief, Humanism and Heresy." In Society and Culture in Early Modern France, 17-65. Stanford University Press, 1975.
- ---"The Rites of Violence: Religious Riot in Sixteenth-Century France." Past & Present, no. 59 (May 1, 1973): 51-91.
- ---"Women on Top." In Early Modern Europe: Issues and Interpretations, edited by James B. Collins and Karen L. Taylor. Malden, MA: Blackwell, 2006.
- De Marca, Pierre. Histoire de Béarn. Paris, 1640.
- De Rochas, Victor. Les Parias de France et d'Espagne. Paris: Librairie Hachette et Cie, 1876. Delacampagne, Christian. L'invention Du Racisme: Antiquité et Moyen Age. Paris: Fayard, 1983. Demaitre, Luke E. Leprosy in Premodern Medicine: A Malady of the Whole Body. Baltimore: Johns Hopkins University Press, 2007.
- ---"The Description and Diagnosis of Leprosy by Fourteenth-Century Physicians." Bulletin of the History of Medicine 59:3 (1985): 327-44.
- Donovan, Bill M. "Changing Perceptions of Social Deviance: Gypsies in Early Modern Portugal and Brazil." Journal of Social History 26, no. 1 (October 1, 1992): 33-53.
- Douglas, Mary. Purity and Danger: An Analysis of Concepts of Pollution and Taboo. London: Routledge, 2003.
- ---"Witchcraft and Leprosy: Two Strategies of Exclusion." Man 26, no. 4 (December 1, 1991): 723-36. doi:10.2307/2803778.
- Dumont, Louis. Homo Hierarchicus : The Caste System and Its Implications. Chicago: University of Chicago Press, 1980.
- Edwards, John. "Review of Communities of Violence by David Nirenberg." Bulletin of the School of Oriental and African Studies, University of London 60, no. 1 (January 1, 1997): 206-7. doi:10.2307/620853.
- ---The Jews in Western Europe, 1400-1600. Manchester Medieval Sources Series. Manchester University Press, 1995.
- Elias, Norbert. The Civilizing Process. Translated by Edmund Jephcott, Eric Dunning, Johan Goudsblom, and Stephen Mennell. Oxford; Malden, Mass.: Blackwell Publishers, 2000.
- Eliav-Feldon, Miriam. "Vagrants or Vermin. Attitudes towards Gypsies in Early Modern Europe." In The Origins of Racism in the West. Cambridge University Press, 2009.
- Eliav-Feldon, Miriam, Benjamin H. Isaac, and Joseph Ziegler, eds. The Origins of Racism in the West. Cambridge ; New York: Cambridge University Press, 2009.
- Fay, Henri-Michel. Lépreux et Cagots Du Sud-Ouest. Librairie Ancienne Honoré Champion, 1910.
- Firnhaber-Baker, Justine. "Introduction." In Difference and Identity in Francia and Medieval France, edited by Meredith Cohen and Justine Firnhaber-Baker, 1-12. Farnham, Surrey, England ; Burlington, VT: Ashgate, 2010.
- Fossier, Robert, ed. The Cambridge Illustrated History of the Middle Ages: 1250-1520. Cambridge ; New York: Cambridge University Press, 1986.
- Foucault, Michel. Society must be defended. London: Penguin, 2003.
- Gampel, Benjamin R., ed. Crisis and Creativity in the Sephardic World, 1391-1648. New York: Columbia University Press, 1997.
- ---The Last Jews on Iberian Soil: Navarrese Jewry, 1479/1498. Berkeley: University of California Press, 1989.
- Gentilcore, David. "The Fear of Disease and the Disease of Fear." In Fear in Early Modern Society, edited by William G. Naphy and Penny Roberts. Studies in Early Modern European History. Manchester University Press, 1997.
- Geremek, Bronisław. Poverty: A History. Translated by Agnieszka Kolakowska. Oxford: Blackwell, 1997.
- Ginzburg, Carlo. Ecstasies : Deciphering the Witches' Sabbath. Chicago: University of Chicago Press, 2004.
- Girard, René. The Scapegoat. Baltimore: Johns Hopkins University Press, 1989.
- Goff, T. J. A. Le, and D. M. G. Sutherland. "The Revolution and the Rural Community in Eighteenth-Century Brittany." Past & Present, no. 62 (February 1, 1974): 96-119.
- Guerreau, Alain, and Yves Guy. Les Cagots du Béarn : recherches sur le développement inégal au sein du système féodal européen. Paris: Minerve, 1988.
- Hannaford, Ivan. Race: The History of an Idea in the West. Washington, D.C. : Baltimore, Md: Woodrow Wilson Center Press ; Order from the Johns Hopkins University Press, 1996.
- Harlé, Pierre. "Le Bourreau de Bordeaux Avant La Révolution." Revue Historique de Bordeaux 6, no. 3 (1913): 197-211.
- Holt, M. P. "Religious Violence in Sixteenth-Century France: Moving Beyond Pollution and Purification." Past & Present 214, no. suppl 7 (February 22, 2012): 52-74. doi:10.1093/pastj/gtr018.
- Hsia, R. Po-chia. Social Discipline in the Reformation: Central Europe, 1550-1750. Christianity and Society in the Modern World. London ; New York: Routledge, 1989.
- Idoate, Florencio. Documentos sobre agotes y grupos afines en Navarra. Pamplona: Diputación Foral de Navarra, Institución Príncipe de Viana, 1973.
- Jolas, Tina, and Françoise Zonabend. "Gens Du Finage, Gens Du Bois." Annales. Histoire, Sciences Sociales 28, no. 1 (January 1, 1973): 285-305.
- Keiji, Nagahara. "The Medieval Origins of the Eta-Hinin." Journal of Japanese Studies 5, no. 2 (July 1, 1979): 385-403. doi:10.2307/132103.
- Kingston, Rebecca. Montesquieu and the Parlement of Bordeaux. Geneva, 1996.
- Kriegel, Maurice. "Un Trait de Psychologie Sociale Dans Les Pays Méditerranéens Du Bas Moyen Âge : Le Juif Comme Intouchable." Annales. Économies, Sociétés, Civilisations 31, no. 2 (1976): 326-30. doi:10.3406/ahess.1976.293716.
- Le Goff, Jacques. "Les Marginaux Dans l'Occident Médiéval." In Les Marginaux et Les Exclus Dans L'histoire, 19-28. Paris: Cahiers Jussieu, 1979.
- ---The Birth of Purgatory. Chicago: University of Chicago Press, 1986.
- Levack, Brian P. The Witch-Hunt in Early Modern Europe. Harlow, England ; New York: Longman/Pearson, 2006.
- Levine, Donald. "Simmel at a Distance: On the History and Systematics of the Sociology of the Stranger." Sociological Focus 10, no. 1 (January 1, 1977): 15-29.
- Lipscomb, Suzannah. "Crossing Boundaries: Women's Gossip, Insults and Violence in Sixteenth-Century France." French History 25, no. 4 (December 1, 2011): 408-26. doi:10.1093/fh/crr063.
- Little, Lester K. Religious Poverty and the Profit Economy in Medieval Europe. Ithaca, N.Y.: Cornell University Press, 1983.
- Loirette, F. L'Etat et La Région: l'Aquitaine Au XVIIe Siècle: Centralisation Monarchique, Politique Régionale et Tensions Sociales. Bordeaux: Presses universitaires de Bordeaux, 1998.
- Loubès. Gilbert. L'énigme des Cagots : histoire d'une exclusion. Luçon [France]: Sud Ouest, 1995. Luria, Keith P. "Separated by Death? Burials, Cemeteries, and Confessional Boundaries in Seventeenth-Century France." French Historical Studies 24, no. 2 (April 1, 2001): 185-222. doi:10.2307/826792.
- Memmi, Albert. The Colonizer and the Colonized. Expanded ed. Boston: Beacon Press, 1991.
- Mentzer, Raymond A. "Marranos of Southern France in the Early Sixteenth Century." The Jewish Quarterly Review 72, no. 4 (April 1, 1982): 303-11. doi:10.2307/1454184.
- Michel, Francisque. "Races Maudites." In Le Moyen Age et La Renaissance. Paris: Typographie Plon Frères, 1851.
- Michielse, H. C. M., and Robert van Krieken. "Policing the Poor: J. L. Vives and the Sixteenth-Century Origins of Modern Social Administration." Social Service Review 64, no. 1 (March 1, 1990): 1-21. doi:10.2307/30012064.
- Miller, Timothy, and Rachel Smith-Savage. "Medieval Leprosy Reconsidered." International Social Science Review 81 (Spring-Summer 2006).
- Mollat, Michel. The Poor in the Middle Ages: An Essay in Social History. New Haven: Yale University Press, 1986.
- Moore, R. I. "Heresy as Disease." In The Concept of Heresy in the Middle Ages (11th-13th C.): Proceedings of the International Conference Louvain, May 13-16, 1973, edited by W. Lourdaux and D. Verhelst, 1-12. Mediaevalia Lovaniensia, series 1, studia 4. Leuven: University Press, 1976.
- ---The Formation of a Persecuting Society : Power and Deviance in Western Europe, 950-1250. 1st ed. Oxford, UK; Cambridge, MA, USA: Blackwell, 1990.
- Muchembled, Robert. Popular culture and elite culture in France, 1400-1750. Baton Rouge: Louisiana State University Press, 1985.
- Neary, Ian. "'Burakumin' at the End of History." Social Research 70, no. 1 (April 1, 2003): 269-94. doi:10.2307/40971613.
- Nirenberg, David. Communities of Violence : Persecution of Minorities in the Middle Ages. Princeton, N.J.: Princeton University Press, 1996.
- ---"Race Before Modernity." In The Origins of Racism in the West. Cambridge University Press, 2009.
- ---"The Birth of the Pariah: Jews, Christian Dualism and Social Science." Social Research: An International Quarterly 70, no. 1 (2003): 201-36.
- Oestreich, Gerhard, Brigitta Oestreich, and H. G Koenigsberger. Neostoicism and the early modern state. Cambridge: Cambridge University Press, 2008.
- Park, Katharine. "Medicine in Society in Medieval Europe: 500-1500." In A History of Medicine in Society, edited by A Wear. Cambridge; New York: Cambridge University Press, 1992.
- Pegg, Mark Gregory. "On Cathars, Albigenses, and Good Men of Languedoc." Journal of Medieval History 27, no. 2 (2001): 181-95.
- Pegg, Mark Gregory, and Franz Regnot. "Le Corps et L'autorité: La Lèpre de Baudouin IV." Annales. Histoire, Sciences Sociales 45, no. 2 (March 1, 1990): 265-87. doi:10.2307/27582791.
- Peristiany, John George. Honour and Shame: The Values of Mediterranean Society. Chicago [u.a.]: Univ. of Chicago Press, 1974.
- Pym, Richard. The Gypsies of Early Modern Spain, 1425-1783. Basingstoke [England] ;
- Rawcliffe, Carole. Leprosy in Medieval England. Woodbridge, UK ; Rochester, NY: Boydell Press, 2009.
- Robb, Graham. The Discovery of France. London: Picador, 2007.
- Smail, Daniel Lord. "Hatred as a Social Institution in Late-Medieval Society." Speculum 76, no. 1 (January 1, 2001): 90-126. doi:10.2307/2903707.
- Staples, James. "Leprosy and the State." Economic and Political Weekly 42, no. 5 (February 3, 2007): 437-43.
- Stuart, Kathy. Defiled Trades and Social Outcasts: Honor and Ritual Pollution in Early Modern Germany. Cambridge Studies in Early Modern History. Oxford, UK ; New York: Cambridge University Press, 1999.
- Tabuteau, Bruno. "Historical Research Developments on Leprosy in France and Western Europe." In The Medieval Hospital and Medical Practice, edited by Barbara S. Bowers, 41-56. AVISTA Studies in the History of Medieval Technology, Science and Art, v. 3. Aldershot, England ; Burlington, VT: Ashgate, 2007.
- Touati, François-Olivier. "Contagion and Leprosy: Myth, Ideas and Evolution in Medieval Minds and Societies." In Contagion: Perspectives from Pre-Modern Societies, edited by Lawrence I. Conrad and D. Wujastyk. Aldershot, England ; Burlington, Vt: Ashgate, 2000.
- ---Maladie et Société Au Moyen Âge: La Lèpre, Les Lépreux et Les Léproseries Dans La Province Ecclésiastique de Sens Jusqu'au Milieu Du XIVe Siècle. Bibliothèque Du Moyen Age 11. Bruxelles: De Boeck Université, 1998.
- Trexler, Richard C. "Persons in Groups : Social Behavior as Identity Formation in Medieval and Renaissance Europe," 1985.
- Truant, Cynthia. The Rites of Labour. Cornell University Press, 1994.
- Venuti, Abbé. Dissertations Sur Les Anciens Monumens de La Ville de Bordeaux, Sur Les Gahets, Les Antiquités, et Les Ducs d'Aquitaine. Bordeaux: Jean Chappuis, 1754.
- Weber, Max. The Sociology of Religion. Boston: Beacon Press, 1964.
- Wexler, Nancy, and Ronald L Barrett. "Learning to Be a Leper: A Case Study in the Social Construction of Illness." In Understanding and Applying Medical Anthropology. New York: McGraw-Hill Higher Education, 2010.
- Zimmerman, S. "Leprosy in the Medieval Imaginary." Journal of Medieval and Early Modern Studies 38, no. 3 (October 1, 2008): 559-87. doi:10.1215/10829636-2008- 007.
FAQs
AI
What explains the marginalisation of the cagot community throughout history?addCagots faced discrimination due to a complex interplay of social stigmas related to poverty, hereditary leprosy, and derogatory ethnic labels, solidifying their outcast status over centuries.
How were legal rulings significant in changing cagot status in society?addIn 1723, the Parlement of Bordeaux defended cagot rights, allowing them participation in public life, marking a crucial shift towards their social acceptance after centuries of discrimination.
What were the primary occupations of cagots and how did they influence their status?addCagots were primarily carpenters, a trade perceived as lowly yet necessary, leading both to ongoing marginalisation and community integration despite historical segregation.
When did the term 'cagot' become prevalent and what implications did it carry?addBy the sixteenth century, 'cagot' emerged as a derogatory term, associating individuals with leprosy and social exclusion, reflecting a transition from earlier, less stigmatized identities.
How did the historic treatment of cagots compare to other marginalized groups?addWhile cagots experienced social stigmatization, their treatment was less violent and oppressive than that faced by Jews or Gypsies, highlighting a unique pattern of marginalization based on perceived similarities.
MA Early Modern History from Kings College London MA Natural Sciences from University of Cambridge
Papers4Followers169View all papers from Daniel B Hawkinsarrow_forwardRelated papers
(Foreign) Bodies. Stigmatizing New Christians in Early Modern Spain (Open Access)Julia Gebke2020
To identify, to prevent and, if necessary, to fight mechanisms of social exclusion, discrimination and persecution, we need to understand them. Considering the currently omnipresent discussion in the media about the asylum and refugee policy, unfortunately to ask for mechanisms of social exclusion becomes of particular relevance. For a better understanding how social exclusion functions through stigmatization, a closer look at the Iberian Peninsula in the early modern period is illuminative. The ideology of purity-of-blood (“limpieza de sangre”) divided society into two different clas-ses: Old Christians and New Christians. New Christians, i.e. Conversos (converted Jews) and Moriscos (converted Muslims) but also their offspring, were thought to be inferior Christians and always tending towards apostasy, which means in this case the abandonment of the Catholic faith. Due to the purity-of-blood statutes New Christians were barred from obtaining exalted positions and dignities. At the end of the 16th and the beginning of the 17th century an increased interest in bodily markers to proof the presumed inferiority of the New Christians can be observed. The publication aims at analyzing apologetic texts claiming the adherence to the purity-of-blood statutes on the one hand and medical treatises on the other. This way, reciprocal influences between the ideology of purity-of-blood and contemporary medical theory can be uncovered. For this purpose three presumed bodily markers ascribed to the New Christians will be dis-cussed in detail: 1) The mother’s milk of new Christian women: The apologists of the statutes argued that women of Converso or Morisco descent should be prevented from wet-nursing old Christian babies. The new Christian mother’s milk was considered a considerable threat for the child’s character and a source of contamination with heretical ideas. 2) Converso male menstruation: Relying on the topos of Jewish male menstruation Converso men were accused to suffer monthly blood flow, sometimes also described as rectal bleedings. Therefore hemorrhoids could be interpreted as divine sign of apostasy. 3) New Christian stench: New Chris-tians were thought to exhale a bad smell. This stench was ascribed to their bodies and often considered a natural attribute of divine punishment. The topos of the foetor judaicus (the Jew-ish stench) served as background for this kind of reasoning. Consequently, body odor could be defined as a hint of a simulated conversion. In a nutshell, the debate about purity-of-blood in early modern Spain offers a fruitful basis to analyze in depth social exclusion through stigmatization. Therefore, it provides one stone in a mosaic which can and shall contribute to a better understanding of classical archetypes of discrimination.
downloadDownload free PDFView PDFchevron_rightGypsies in early-modern EuropeMiriam Eliav-FeldonIn the heroic age of the "Discovery of Man and the World", to use Jacob Burckhardt's capitalized slogan, Europeans were almost incessantly debating the question of attitudes towards hitherto unfamiliar peoples encountered in other continents. The chapters in the last section of this volume presented some of the reactions and consequences of facing, conquering or enslaving the inhabitants of Asia, Africa and America. These encounters were such huge dramas, involving so many millions of human beings and producing such large amounts of records, that they could not but absorb the full attention of scholars searching for the foundations of modern categorizations and classifications of human "races". In addition, transformations and upheavals in Europe itself were causing the reformulation of attitudes and policies towards those ethnic or religious minorities that had resided in Europe for many centuries.
downloadDownload free PDFView PDFchevron_rightImagining the Other: On Xenophobia and Xenophilia in Early Modern Europe (2013)Leidschrift Journal, Harald Hendrixin: Leidschrift, 28-1 (2013), 7-20
View PDFchevron_rightDermer, Nureet. Between Foreigners, Strangers and Jews: The Changing Perception of Parisian Jews on the Eve of the 1306 Expulsion." Medieval Encounters 27 (2021), pp. 308-334.Nureet DermerMedieval Encounters, 2021
An unpublished document from late thirteenth-century Paris contains evidence of a Jewish-Christian public confrontation, on the one hand, and of Jewish-Christian economic criminal collaboration on the other. Using methods of micro-history, this article traces the story of Merot the Jew and his father-in-law, Benoait of St. Denis, who were caught attempting to smuggle merchandise by way of the River Seine. Their story is told in a verdict handed down by the parloir de Paris, the municipal judicial authority in charge of economic infractions. The parloir decreed the complete confiscation of Merot and Benoait’s merchandise on the grounds that “they were foreigners.” Taking this terminology as a point of departure, this paper tackles broader socio-economic aspects of belonging and foreignness among medieval Parisian Jews, and asks: in what ways were Jews considered “foreigners” in late thirteenth-century Paris? What were the implications of such a designation, and how did these percepti...
View PDFchevron_rightCall for papers to the workshop for young scholars "Ethnical and Racial Discriminations and Religious Identities: Norms, Practices and Interactions, 1400-1850" (Florence, 24th-26th October 2018). New deadline: 30th July 2018Massimo Carlo GianniniThe Sangalli Institute for the religious history and cultures is actively engaged since 2014 on supporting the activities of young researchers, especially in the field of the religious studies, with special attention to history and humanities. We are convinced that, only through the pooling of scientific cross-sectional and generational experiences, the study of the past can effectively foster social and cultural progress. That is the reason why the Sangalli Institute, inspired by the re-emerging in our societies of racist, xenophobic and anti-semitic feelings and behaviors, is organizing between 24th and 26th of October 2018 a workshop for young scholars on " Ethnical and Racial Discriminations and Religious Identities: Norms, Practices and Interactions, 1400-1850". The workshop will focus on the building of cultural and religious models that, during the Modern Era, justified the discriminations of groups, communities and individuals on the basis of their ethnical and/or religious identities. Our aim is to particularly analyze the formal or informal elaboration of norms, the concrete practices and the reciprocal interactions among the different levels of that topic. A few more days to make your applications to the workshop “Ethnical and Racial Discriminations and Religious Identities: Norms, Practices and Interactions, 1400-1850”. The new deadline is set on 30th July 2018
downloadDownload free PDFView PDFchevron_rightTHE GYPSIES AS THE ORIGINAL SIN OF MODERNITYBožidar Jezernik2023
At the end of the 15 th century, chroniclers throughout Western Europe reported the arrival of strange brown-skinned people, wearing unfamiliar clothing and speaking a foreign language. These foreigners posed as Christians and claimed to come from Egypt. They soon scattered to all European countries. The earliest records show that the first groups aroused great sympathy among the native population; but the more numerous they became, the more the original curiosity and goodwill towards the nomads faded in the eyes of the settled population. Familiar images and stereotypes are found in the descriptions of nomadic groups in the chronicles dating from as early as the 15 th century. Gypsies, for example, are said to be plagued by an uncontrollable wanderlust. The construction of and response to natural vagrancy in those parts of Europe that experienced the transition from feudalism to capitalism suggests that the development of the "internal outsider" was an important part of the construction of a settled European identity. The work ethic, the morality of property, and civilisation were demarcated as different from the nomads. On the other hand, the emergence of the work ethic went hand in hand with the denigration of those nomads, who seemed to reject it and thus posed a threat to its legitimacy. The constant repetition of negative images and suspicions against members of migrant groups fuelled resentment and indelible hatred. This, in turn, led to demands for stricter measures against the group; but those were never and nowhere clearly defined. Legislators responded to these demands by legalising prejudice and superstition. The persecution of the Gypsies led to a self-fulfilling prophecy. The
downloadDownload free PDFView PDFchevron_rightConstructing Prejudice in the Middle Ages and the Repercussions of Racism TodayDaniel ArmentiMedieval Feminist Forum, 2017
as MEdiEvaLists whO are Puerto Rican and Jewish Italian American respectively, we have experienced and witnessed sexism, prejudice, and racism in the classroom, conferences, academic institutions, and society in general. 1 These experiences have pushed us to study the Middle Ages with a critical eye towards injustice. 2 Beginning with the premise that Christian European literature constructs a dichotomy between Christianity and paganism shows that many medieval texts justify Christian aggression against Saracens, Muslims, Jews, and even other Christians (they were not Christians in the right way). 3 A Christian, European culture was constructed by an ideology that paganism is bad and must be subjugated by good Christian men, and in the late Middle Ages, this developed into an apparatus that diminished human value through the construction of racial, religious, and migrant differences. The development of the transatlantic slave trade is key to understanding the construction of prejudice in the late Middle Ages and its role as a progenitor of modern racism.
downloadDownload free PDFView PDFchevron_rightOutcasts: Prejudice and Persecution in the Medieval WorldBryan C KeeneMedieval manuscripts preserve stories of romance, faith, and knowledge, but their luxurious illuminations can reveal hidden prejudices as well. Typically created for the privileged classes, such books nevertheless provide glimpses of the marginalized and powerless, reflecting their tenuous places in society. Attitudes toward Jews and Muslims, the poor, those perceived as sexual or gender deviants, and the peoples beyond European borders can be discerned through caricature and polemical imagery, as well as through marks of erasure and censorship. For today’s viewer, the vivid images and pervasive subtexts in illuminated manuscripts can serve as stark reminders of the power of rhetoric and the danger of prejudice. Join the conversation on our blog or @ #MedievalOutcasts
downloadDownload free PDFView PDFchevron_rightCruentation, Medieval Anti-Jewish Polemic, and Ritual MurderIrven ResnickAntisemitism Studies, 2019
In his Bonum universale de apibus (On Bees), the Dominican Thomas of Cantimpré recorded several instances in which the corpse of a murder victim spontaneously effused blood in the presence of the murderer. In one of these stories, Thomas provided an account of a ritual murder (ca. 1260). In this article, I examine the relationship between this phenomenon of "cruentation" and the anti-Jewish exemplum. I also identify some of the distinctive features of the tale, including the claim that the Jews typically harvest the blood of their Christian victims in order to address certain defects in their own nature. Finally, I examine the unusual identification of the Christian victim as female in relation to another ritual murder account at Valreás in 1247.
downloadDownload free PDFView PDFchevron_rightCentral and late medieval Europe (pub. in Donald Bloxham and A. Dirk Moses (eds.), _The Oxford Handbook of Genocide Studies_ (Oxford University Press, 2010))Len ScalesdownloadDownload free PDFView PDFchevron_rightkeyboard_arrow_downView more papersRelated topics
- Explore
- Papers
- Topics
- Features
- Mentions
- Analytics
- PDF Packages
- Advanced Search
- Search Alerts
- Journals
- Academia.edu Journals
- My submissions
- Reviewer Hub
- Why publish with us
- Testimonials
- Company
- About
- Careers
- Press
- Help Center
- Terms
- Privacy
- Copyright
- Content Policy
Tag » Why Were The Cagots Hated
-
Cagot - Wikipedia
-
Beyond Thought - The Cagots Of France - By Staffan Scheutz
-
Why Were Cagots Persecuted? - Quora
-
The Last Untouchable In Europe | The Independent
-
TIL In 10th-20th Century Europe, There Was A Hated, Segregated ...
-
10 Facts About France's 'Untouchables' - Listverse
-
The Cagots - Hated. But Why? A Short History Of A Culture Lost To ...
-
The Cagots - JSTOR
-
Cagots
-
Meet Marie-Pierre: She Claims To Be From One Of History's Most ...
-
The Cagots: Europe's Untouchables When You Think Of An ... - Rattibha
-
Cagot: A Persecuted And Despised Minority Found In The West Of France
-
An Accursed Race - Apple Books