頭脳循環を加速する若手研究者戦略的海外派遣プログラム | 若手研究者派遣-活動報告書

The lecture is meant as a contribution to the constitution of the late medieval-early modern commune. On the one hand, following Max Weber, the late medieval `occidental city´ is considered an almost `democratic´ counter project to the feudal world of the nobility of this period. On the other hand, more recent research has rightly pointed out that in the late medieval city there happened a solidification of authorities and that in the city often the patriciate had a rank which was almost nobility-like. 

By the petitions for pardon the lecture considers a phenomenon which perhaps allows for gaining a more differentiated idea of the late medieval commune. For this phenomenon, as is the idea, allows for stating a genuinely pre-modern, communal model of `citizen participation´ which has indeed hardly anything to do with modern democracy but is clearly different from the situation among the nobility. On this two theses:

Thesis 1:

Petitions for pardon in the city were essentially based on the fact that, according to the ideas of that time, the commune and the citizens had a right to say even in the field of law. Petitioning for pardon in the city was not so much based on the council appropriating a nobility right of the lords but rather on the principle of citizen participation which was a genuine legal and ‘constitutional-like’ principle of the late medieval – early modern commune.

Thesis 2: 

The way in which this right to say was realised, indeed the petition for pardon, may be understood to be a mirror of the cities´ actual constitutional reality which is characterised by the council holding an authoritarian position in the late 15th and 16th centuries. However, the most of the times submissively formulated petitioning for pardon should not belie the fact that the delinquent´s supporters – not seldom the guilds – quasi exercised a `basic right´ and actually confronted the council rather as negotiation partners than as petitioners.

This project consisted of three research topics: investigation of primary sources about the foundation of companies representing Krupp in Japan, its propaganda and advertising, and the negotiations with Japanese naval officers between the 1880s and 1914.  

In order to research these topics, with the support of the JSPS foundation, I was able to engage in library research in Germany (Bielefeld) from Dec. 2012 to Oct. 2013. This presentation gives an account of my activities for this project. Chapter I: In Bielefeld University, I studied in my office and carried out research in the library, talking with Prof. Angelika Epple during her office hours and participating in her seminars and colloquiums on the 19th and 20th centuries. Chapter II: The Historisches Archiv Krupp (Historical Archives Krupp) is located in Essen. Here, I checked some historical sources about business with Japan, focusing in particular on correspondence between managers in Essen and representative companies in Japan, and on product advertisements. Chapter III: The Bundesarchiv (Federal Archives) on Berlin Lichterfelde holds official documents related to Imperial Germany (1871-1918). I consulted the diplomatic documents in this archive.

As a result of my work in Germany, I was able to identify useful sources and materials to support my argument.

Charity was one of the important social systems to help people in need, which played the role of supplementing the public welfare system. In Germany in the nineteenth century it was regarded as a civic cultural norm among the middle class citizens. It was carried out voluntarily without being paid for it. Therefore, financial support was necessary to put it into action. To raise funds for it, social, political and business connections and personal relationships such as family and friendships were made use of. The funds for charitable activities mainly relied on membership fees, donations from citizens and profits from events. 

A charity concert is one of the most frequent ways to raise funds for charitable activities. The Hamburger Singakademie, a mixed choral society of dilettanti established in 1819, began holding public concerts in 1835, and profits raised from the sale of admission tickets and texts were distributed to charities. The recipients of proceeds were certainly fixed depending on time. It was remarkable that the proceeds were mainly donated to charitable organizations which were organized and operated by women. 

Why did the Singakademie mainly support the women's organizations? How did the relationships between these organizations have to do with the social networks of the city? 

In this presentation, the recipients of proceeds raised by the charity concerts of the Singakademie from 1835 to 1914 will be demonstrated, and be considered its relationships with charitable organizations in the social context of Hamburg in the nineteenth century.  

The purpose of conducting research while staying in Italy was to reveal how the Waldenses preserved their collective consciousness after the nineteenth century. Waldensian believers have attempted to preserve the collective consciousness of “the people who have Waldensian history, following on from Valdo of Lyon” by visualizing their historical memory through the establishment of museums and monuments in the “Waldensian Valleys” after 1848. However, the contemporary Waldenses have diverse views about their collective consciousness. It seems that this consciousness is based on a history formed among believers who were born in the Valleys, but it seems to be less unified among believers who were born outside of the Valleys. There are various images associated with being Waldensian, so it is highly possible that a uniform collective consciousness of the Waldenses no longer exists.

On the basis of the research, this presentation introduces the actual situation outside of the Waldensian Valleys in two old Waldensian communities—Luberon in France and Calabria in Italy—regarding the preservation of the historical memory and collective consciousness of the Waldenses. Research results show that there are no Waldensian churches or believers in these regions today, so there is no direct link between the preservation of the historical memory and the collective consciousness, as there is in the Waldensian Valleys. Some organizations are trying to preserve the historical memory of the Waldenses, but they are made up of local volunteers who are interested in Waldensian history rather than people related to the Waldensian church itself. 

In the last centuries of the Middle Ages a complex discourse on appearances  developed in the communal cities. Preachers, authors of treatises and legislators have returned several times on how men but especially women should dress. The so-called sumptuary laws were part of the municipal Statutes and have been regularly issued in many cities of Italy and Europe from the second half of the thirteenth century since the end of the eighteenth. 

In this report we will deal with the regulation of clothes and accessories as an instrument of government. This is because these laws, skilfully handled, were able to contribute to co-existence trying to contain and control conflicts and signaling margins rather than practicing exclusions. Who had virtually nothing was excluded. All the others had to respect rules indicating what kind of clothes to wear, what fabrics to use, which length of trawling to exhibit and so on.

The instrument of the sumptuary laws was used for different purposes:  for political but also for social, economic and ethical reasons. These laws served as a political tool to control the other party by taking away the opportunity to flaunt signs of power and privilege, served to heighlight belonging to specific categories, to indicate degrees of proximity to power, of the distance from it or marginality. Among other purposes they tried to avoid the immobilization of large amounts of capital in precious clothes and to connect the privilege of the richest who wanted to resist to the rules with the collective advantage through the system of fines: these were instruments of government. 

The parable of the three rings has been passed along for centuries in Europe. In the parable, three brothers quarrel over their father’s precious ring, which is a symbol of inheritance. The brothers represent three major religious beliefs: Judaism, Islam, and Christianity. The essence is investigating who possesses the true ring, implying which faith is the truest. The plot of the parable has been repeatedly altered over the course of time. During the thirteenth century, Europe witnessed Christianized versions of the parable. Preachers narrated the parable as an exemplum or a moral anecdote to demonstrate the superiority of Christianity. However, the religious message of the parable was lost in Italian novelle, brief secular stories that were created for the pleasure of reading, such as Boccaccio’s Decameron, written in the fourteenth century. During the Age of Enlightenment, Gotthold Ephraim Lessing drew inspiration from the Decameron and wrote Nathan der Weise, a play encouraging religious tolerance. However, this transition of the parable’s message, from the promotion of Christianity to that of religious tolerance, was not smoothly accomplished. This presentation examines the coexistence of and conflict between exempla and novelle in Italy from the late medieval to the early modern period.   

I examine the conflicts that occurred between the Muslim colony at Lucera and Christians in the surrounding giustizierato in the late thirteenth century. The Muslim colony at Lucera was disbanded in August 1300, by Giovanni Pipino di Barletta, magister rationalis of King Charles II of Naples, who played a critical role in organizing the royal finances. Until now, the conflicts and attacks were assumed by scholars to have been due to the increasing religious hostility of Christians toward non-Christians in the western Mediterranean in the thirteenth century.

However, the increase in violence toward Muslims was not only caused by religious factors, but by at least two others: the transformation of local society after the Sicilian Vespers, and political attitude of the royal curia toward local society, according to the historical materials Registri della cancelleria angioina.

The conflicts around Lucera in the late thirteenth century, as seen in the Registri, show us the disorder and poverty prevalent in local society and the rise of the aristocracy governing the kingdom, rather than hostility between different faiths. 

This presentation will discuss the transformation of civic institutions under the Papal States in the second half of the 16th century, taking the cases of Rome and Bologna. My studies are focused on the relations between the central power and local institutions of the Papal States in the early modern period. In particular I have concentrated my attention on the municipal administration of Rome, by analyzing the records of the city council. This year I had the opportunity to study in Bologna, where I could examine the local records of the public administration. From the comparison of both documents, I have confirmed that one of the common arguments discussed in these cities was the reform of the municipal structures. After 1530 (Pace di Bologna) the popes started a strong consolidation of the papal governments to create an “absolute state”. In response to the new political situation, civic institutions had to adapt themselves and changed their internal system. By comparing the two different political situations and cultures of Rome and Bologna, in this presentation I will try to individuate the differences in the institutions and their reactions, but also the common features of two cities that belonged to the Papal States.