By Jutta Gisela Sperling, Shona Kelly Wray

Examining women's estate rights in several societies around the whole medieval and early smooth Mediterranean, this quantity introduces a different comparative viewpoint to the complexities of gender relatives in Muslim, Jewish, and Christian groups. via person case reviews according to city and rural, elite and non-elite, spiritual and secular groups, Across the non secular Divide offers the one nuanced background of the zone that includes peripheral components comparable to Portugal, the Aegean Islands, Dalmatia, and Albania into the significant narrative.

By bridging the present-day notional and cultural divide among Muslim and Judeo-Christian worlds with geographical and thematic coherence, this number of essays by way of most sensible overseas students makes a speciality of girls in courts of legislation and assets comparable to notarial documents, testaments, criminal commentaries, and administrative files to provide the main complex study and remove darkness from genuine connections throughout obstacles of gender, faith, and culture.

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Additional info for Across the Religious Divide: Women, Property, and Law in the Wider Mediterranean (ca. 1300-1800)

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While the Coptic Church was not officially in communion with the rest of the Orthodox Church since the council of Chalcedon (451), it unofficially shared much of the same theological and doctrinal articulations. 11. Of course, just because clerical celibacy was debated in the eleventh century doesn’t mean it wasn’t being practiced before that or was wholly enforced after that. 12. html (accessed October 1, 2008). 13. The date given for the compilation of Ibn Turayk’s canons is 1154, which is nine years after his repose (1145).

These are significant questions for the historian, and although it may be quite challenging to answer them with regard to the everyday practices of Coptic Christians, we may begin to understand how the Coptic hierarchy attempted to govern concepts of sex through the writing of canons. Since this topic is understudied in the medieval Coptic context, there are many avenues by which it may be approached. For example, much more research is needed to elucidate the links between the medieval Copto-Arabic canonical tradition and the Western canonical tradition as articulated in Lateran Councils I–IV (1123–1215), in Gratian’s Decretum (c.

I have offered a very brief survey of the different types of Copto-Arabic canons intended to regulate clerical and lay sexual conduct; however, it is my hope that this survey has illustrated just how important and informative a study of canon law can be for a wider historical understanding of medieval Egypt. The Copto-Arabic canons of Cyril II, Ibn Turayk, and Ibn Laklak not only help to illuminate some of the critical matters of social life that the Coptic Church hierarchy attempted to codify but, with a thorough study, can also help historians to understand the complex parallels between the Eastern and Western Christian traditions, which continued to exist after the great schism and in the wake of the Islamization and Arabization of Egypt.

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