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In March and April 1390, three French knights jousted against over one hundred knights and squires who had travelled from across Europe to challenge them, but above all from England. This great tournament was held at Saint-Inglevert near to Calais, the English outpost on the northern coastline of France. Modern scholars have viewed the event through the lens of the on-going Hundred Years War. But rather than seeing this chivalric competition as an extension of the war between the two sides, it should rather be understood as part of the diplomatic engagement between Charles VI and Richard II during the 1390s, an informal opportunity for the elites to meet and form bonds that shaped the rapprochement between the two sides. Saint-Inglevert also marked an important stage on the path towards the great theatrical tournaments of the fifteenth century, helping to explain the rise in popularity of the famous pas d'armes. [ABSTRACT FROM AUTHOR]

The school or method of phenomenology, with the fundamental change it created in the interpretation and understanding of philosophy, culture, literature, politics, science and art, caused thinkers to leave the habitual view and repeated analyzes and by suspending the reading of texts through institutionalized traditions. And from the perspective of others, it provided the ground for new perceptions of concepts and intellectual and practical currents. The Qalandariyya school, with its various phenomena and special neomas, has many complexities and ambiguous points. This mystical school is often discussed, interpreted and analyzed through the eyes of others and historical knowledge, and its intuitive and sensory aspects have been ignored. Phenomenology, by suspending previous knowledge and placing the natural view based on historical knowledge in parentheses, provides a kind of sensory and intuition-based view to look at this mystical school and sect, through which we can also understand some of He understood the neglected aspects of this intellectual and practical flow with a sensory and direct view, and he understood the same type of Qalandran's view of existence and mystical issues that provide the reasons for distinguishing this sect from other mystical sects. The current research has explained this cult based on the phenomenological method with the library method and qualitative content analysis and has come to the conclusion that Qalandari's poetry is descriptive in nature. Qalandarsara poets have their own definitions of mysticism. The purpose of this school is to fight against the Riyazdeh society and the false and holy claimants. The Qalandariyya school has a contradiction between claims and actions. [ABSTRACT FROM AUTHOR]

Royal Mughal women have been acknowledged as powerful historical figures in the early modern Persianate world. This article provides a more concrete understanding of the extent and nuances of their power by carrying out a close reading of Mughal princess Gulbadan Begum's the Humayunnamah, specifically her recollection of the different ways in which royal Mughal women from the sixteenth century used grief as a form of political rhetoric to undergird and even contest power within the imperial family. The Humayunnamah emerges as a pivotal text inviting a re-evaluation of the early Mughal empire as an integrated matriarchy, while also advocating for a deeper exploration of the history of emotions in the early modern Persianate context, particularly from a female-centred perspective. [ABSTRACT FROM AUTHOR]

An American world history text—read, interpreted, and used in entirely unintended contexts—shaped what we now see as a quintessentially Japanese concept: the way of the samurai (bushidō). William Swinton's 1874 textbook, Outlines of the World's History , was widely read in Japan both in the original and in translation. Proponents of the new and evolving idea of bushidō in the 1890s found Swinton's chapter on European chivalry particularly useful, adopting his logic to assert the existence of a way of the samurai, akin to European chivalry, as the basis of Japan's civilized national character, while defining that way as fundamentally opposed to the immoral "woman worship" of the West. In sum, Swinton's textbook fueled a backlash in 1890s Japan that would give rise to a conception of chivalry without women: a purportedly native way of the samurai, inherently male supremacist, thought to constitute Japan's national spirit, with a mission to civilize Japan and, for some proponents, the world. [ABSTRACT FROM AUTHOR]

Mordred in La Mort le Roi Artu and the Stanzaic Morte Arthur displays positive and chivalric attributes in a surprising manner. This article proposes that these qualities stem from his genealogical status in the form of 'double kinship' as nephew and son to Arthur. (JB). [ABSTRACT FROM AUTHOR]

This study investigates the connection between madness and critiques of the chivalric romance genre in two late Renaissance works, Ludovico Ariosto's Orlando Furioso and Miguel de Cervantes's Don Quijote de la Mancha. The satire of chivalric romance in these works of fiction caution against nascent modes of thinking in imperial societies for the implementation of chivalric ideas to inspire and promote imperial conquests in Latin America through juxtaposition with the Muslim and Moorish conquest in the Maghreb and through metaphorical island governance. In order to make such critiques, these novels implement the madness of their parodic knights to disguise their critiques. This practice establishes a precedent which later literature can employ to make sociocultural critique covertly, to the detriment of disability representations as literary devices or metaphors. [ABSTRACT FROM AUTHOR]

It is an apparent paradox that the Latin West's perception of Saladin, the Ayyubid sultan who conquered Jerusalem in 1187, changed so drastically over a few years. From being identified as one of the heads of the seven-headed dragon of Revelation 13, by the end of the Third Crusade Saladin's image began to take on a much more positive aspect, with the virtues of mercy and especially generosity writ large. The lengthy diplomatic exchanges of the Third Crusade did much to bring these (and other) recognisably chivalric attributes to the attention of the crusaders and thereby effect the transformation noted above. The article closely traces this evolution across a wide range of sources from the twelfth and early thirteenth centuries. [ABSTRACT FROM AUTHOR]

Do resonances of Cervantes's frustrated attempts to be granted a royal appointment in the Spanish Indies filter into the "Quijote"? Can the author be glimpsed in the novel of which he is also a reader? What holds Don Quijote and Sancho Panza together and gives this episodic novel its coherence? Attuned to the rich conversational exchanges between the two protagonists, I argue that Don Quijote's escalating promises and Sancho's dogged pursuit of an island to govern, together with the triangulated relationship of Don Quijote, Sancho, and the imagined Dulcinea, result in what can rightly be called Cervantes's anti-anthem to America. [ABSTRACT FROM AUTHOR]

Alcohol intoxication leads to anti-normative behavior. Because violence against women is more anti-normative than violence against men, we suggest that the effects of alcohol on violence against women should be stronger. We found support for this hypothesis in an analysis of more than 1,100 interpersonal disputes reported by male prison inmates and male community members. We find that the tendency for men to be more willing to threaten and attack male adversaries than female adversaries is weaker when men are intoxicated. When respondents were moderately or extremely intoxicated, they are just as likely to target women. Apparently, only sober and slightly intoxicated men are inhibited about attacking women during disputes. We suggest that the effects of the chivalry norm decrease as men become intoxicated. [ABSTRACT FROM AUTHOR]

This paper shall make a modest attempt to focus on the poetic vision of Jayanta Mahapatra, the legendary Indian English poet vis-vis his obsession to depict the socio-cultural milieu of his native land Odisha. His whole repertoire of poetry revolves around a golden quadrangle of Cuttack, Puri, Konark and Bhubaneswar with nostalgic description of past glorious legacy and painful narration of the present decadence. With Introvert and withdrawn syndromes explicitly visible in his personality, Jayanta Mahapatra is a keen observer of society in its myriad manifestations. It may be the emotionally shocking revelation of the Fisher man willing to push his daughter into prostitution or the waiting by the widows to be cremated at Puri or of lost chivalry of Kalinga (Odia) soldiers who valiantly fought in Historic Kalinga war to turn ruthless king Ashok into a spiritual person embracing Buddhism. The shocking depiction of his grandfather Chintamani Mahapatra's helplessness during the great Famine of 1866 to embrace Christianity speaks volumes about his regret to spurn Hinduism and switch over to Christianity under duress. His recurrent images 'rain', 'door', 'sleep', 'silence', 'mouth', 'dream,' 'memory' etc. obviously refer to his unhappiness with the present decadent culture. The entire spectrum of Mahapatra's poetry resonates with the native syndrome and the juxtaposition of lost legacy and prevalent decadence. [ABSTRACT FROM AUTHOR]

This article analyses three criminal suits brought against nobles from rural districts of two Italian city-communes who were accused of homicide, robbery, and assault – and focuses on their courtroom defences. By the late 1200s, chivalric values and lifestyle were at odds with the political culture promoted by civic governments, while rural lords had lost most of their ancient privileges and independence to the cities. Nonetheless, in courtrooms, nobles often presented themselves as proud members of the chivalric warrior elite. The defendants may have sought to exploit the publicity of criminal trials to negotiate power and prerogatives with civic governments. Their chivalric 'self-portraits' were adapted to the expectations of civic audiences, and were combined with legalistic arguments and appeals to municipal laws. More generally, this article investigates the reception of judicial institutions and examines the effects of the encounter between different value-systems and 'languages' in pre-modern polities. [ABSTRACT FROM AUTHOR]

Recent research on David Hume has highlighted the significance of opinion in his political philosophy. In Essays, Moral, Political, and Literary and The History of England, Hume emphasizes the significance of established customs and opinion as guides for appropriate governance, supported by an underlying claim that enthusiasm cannot subsist for a long time. This study revisits these two views with a focus on Hume's unfinished manuscript "Historical Essay on Chivalry and Modern Honour" and his descriptions of puritan enthusiasm as contagion and various conspiracies in the History. The study demonstrates that Hume fully appreciated three points. First, some extraordinary customs have persisted longer than the dominant interpretation of Hume may suggest. Second, such customs cannot be justified by either their longevity or spontaneity. Third, it is difficult, if not impossible, for those living in extraordinary circumstances to evaluate them appropriately. Examining these three points primarily through the lens of political epistemology, Hume argues that both extraordinary and salutary institutions can arise from the operations and principles of the same human nature and persist for a long time. [ABSTRACT FROM AUTHOR]

This essay examines the appropriation of medieval history by far-right British publications in the 1960s and 1970s, in the context of teaching medievalism to undergraduate students. It is informed by the author’s experience of designing and delivering an undergraduate course on chivalry in medieval and postmedieval context that utilises the resources of the Searchlight Archive, a significant repository for fascist and anti-fascist materials from British and international groups from 1965 to the near-present day.

This study investigates the connection between madness and critiques of the chivalric romance genre in two late Renaissance works, Ludovico Ariosto’s Orlando Furioso and Miguel de Cervantes’s Don Quijote de la Mancha. The satire of chivalric romance in these works of fiction caution against nascent modes of thinking in imperial societies for the implementation of chivalric ideas to inspire and promote imperial conquests in Latin America through juxtaposition with the Muslim and Moorish conquest in the Maghreb and through metaphorical island governance. In order to make such critiques, these novels implement the madness of their parodic knights to disguise their critiques. This practice establishes a precedent which later literature can employ to make sociocultural critique covertly, to the detriment of disability representations as literary devices or metaphors.

This article not only introduces new sources that underline the importance of the march to Prussia (Preußenreisen) for the nobility of Western Europe at the time, but also highlights the challenges they faced along the way, including encounters with marauders, adverse natural conditions and captivity. These campaigns provide a detailed insight into the life of European nobility: how nobles inspired by literary ideals embarked on long journeys, visited various courts and feasted with other knights, and finally how European chivalry conceived itself on these campaigns. The story tells how from the westernmost corner of Europe they travelled to the East and, on their return, tried to make sense of their journeys (despite the enormous expense) through places of memory. In addition, this study explores how the Teutonic Order faced the new challenge of seeking new legitimacy after the baptism of Lithuania and Samogitia.

After Viceroy Don Luis de Velasco died in 1564, royal officials watched with trepidation as the conquistadores' descendants adopted heraldry, hereditary titles, and royal ceremony, supposedly in jest. Scholars have argued that the royal judges used these over-the-top fiestas to frame powerful settlers for sedition. This article instead argues that the royal judges' obsession with how wealthy settlers adopted royal pomp and circumstance, on the one hand, and refusal to recognize how they imprecisely imitated the Mexica nobility, on the other, helped to consolidate Spanish power—symbolic and literal—in New Spain. [ABSTRACT FROM AUTHOR]

Unlike its three companion poems, Sir Gawain and the Green Knight is set entirely in a temporal world, with no access to transcendence. This article explores its many evocations of time, sequence, and simultaneity, supporting Derek Pearsall's claim that the religious values in it are absorbed into chivalric secularity. [ABSTRACT FROM AUTHOR]

Copyright of Safety & Security Sciences Review / Biztonságtudományi Szemle is the property of Obuda University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A high example of battle and honor in romance (a subgenre of narrative poetry in European literature), the idea of the knight and chivalry developed gradually across history from the early Roman Empire to the middle of the Middle Ages. One of the first well-known French romance authors, Chértin de Troyes, penned six poems on the stories of King Arthur, of which five have survived: Ork and Enid, Eoin: The Lion Knight, Cleggs, Percival: The Tale of the Cup, and the Chariot Knight. The romance of the charioteer by Dutroy holds a significant position in the legends of King Arthur because it lays the foundation for the duties and ideals of chivalry, such as courtly love, respect for ladies, and Christian principles, by bringing the French Lancelot to the group of the king's knights. This love story was translated into Farsi by Mirjalaluddin Kezazi and published as Shaheswar Arabeh. The purpose of the current study is to evaluate how well Kezazi's translation of Shaheswar Arabeh, one of the most well-known medieval romances, adheres to the original text. This study looks at how well Kazzazi's translation of Shaheswar Arrabeh adheres to the rules of chivalry, the language used in the original text, and how these rules and the culture of chivalry are reflected in the translation based on the action space of the text. Semantic content creates action via cohabitation in a chain and is focused on the activities of characters or agents of action and the consequences created by them. They encompass the explicit meanings coming from the action and relationships of the component pieces of the text. To observe the romantic style and the chivalric customs, the translation of Shaheswar Arrabeh has been analyzed on the three levels of words, tone, and grammar. To observe the romantic style and the chivalric customs, the translation of Shaheswar Arrabeh has been analyzed on the three levels of words, tone, and grammar. The words, tone, and grammar used in each of these three levels have been evaluated while being compared to similar elements in the original text to identify and analyze the similarities and differences. These comparisons were made to assess the language's archaism (archaicism), brutality and combativeness, expression of tenderness and elegance, use of folk literature, and narrative and descriptive language. The results of this study demonstrate how Kazzazi deviates from the original text's style by insisting on utilizing archaic and epic terms rather than lyrical words and folk idioms, which are key elements of the medieval romance language. The translation language deviates from the romantic style and violates the fundamental tenets of chivalric culture on a tonal level due to archaism, epic and non-narrative mood, and the preference for Persian occlusive sounds over Arabic abrasive sounds. Grammar-wise, Kazazi did not adhere to the medieval romance style and did not respect the language of chivalry, as seen by the supremacy of the epic language over the lyrical language, the intricacy of the phrase, and the archaic syntax.

In the fourteenth-century epic Roman van Limborch the Saracens feature prominently. In particular, the Saracen character Demophon plays an important role in the second half of this extensive Middle Dutch chivalric tale. This article examines how the narrator of the Limborch relates to the conventional and stereotypical representations of the Saracens in contemporary epic literature. How does he vary in the degree of ‘otherness’ in representing the Saracens? I demonstrate that the narrator of the Limborch employs his method of ‘othering’ dynamically and selectively. His method of ‘othering’ cannot simply be explained as a striving for cultural and/or political expansion, as is common in modern conceptions of the motives for ‘othering’. The otherness of the Saracens in the Limborch, and that of Demophon in particular, serves primarily to problematize the relationships between the overarching story themes of love, friendship, and loyalty. [ABSTRACT FROM AUTHOR]

Copyright of Studies of Lithuania's History is the property of Lietuvos Istorijos Studijos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Introduction: The purpose of this study was to provide a practical model for promoting sports ethics and developing ethical codes as a behavioral guide for sports coaches. The present study is applied in purpose and a mixed method; and the method of data collection is of field research. Methods: To plan codes of ethics for sports coaches, an interview was conducted between 13 people (purposive sampling and snowball technique) from the coaches of sports teams of the Premier League, one and two soccer teams (especially ethical coaches), then a questionnaire extracted from the qualitative interview was required. 30 football coaches were selected. Finally, to determine the appropriateness of the proposed model, a 23-item questionnaire made by the researchers was given to some experts in the field of sports ethics for coaches, and the final model was presented. Results: The findings showed that there are 6 main factors or ethical codes for coaches' sports ethics, which in order of factor loading includes factors related to attention and concentration with a factor load of 0.86 with the highest priority, factors related to justice and fair treatment with a factor load of 84 0.0, factors related to trustworthiness with a factor load of 0.83, factors related to care and responsibility and chivalry with a factor load of 0.70, factors related to technical competence with a factor load of 0.62 and factors related to beliefs and values With a factor load of 0.54, it is the sixth priority. Conclusion: Finally, it is suggested that by considering the extracted factors as a practical model, a charter for the ethical codes of sports coaches should be compiled and introduced as a legal norm. [ABSTRACT FROM AUTHOR]

Copyright of Safety & Security Sciences Review / Biztonságtudományi Szemle is the property of Obuda University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the chivalric encounters organized on the occasion of the Joyous Entry of Prince Philip in the Low Countries in 1549–50. It poses the question as to how they functioned as a performative tool to enhance cohesion among the nobles of the Habsburg composite state. The tournaments served as a regulated outlet for noble violence, controlled by the prince and his closest collaborators. In this way, they both created and cemented the bonds of knightly brotherhood within the entourage of the household, while at the same time reaching out to others who did not (yet) belong to the new prince's circle. [ABSTRACT FROM AUTHOR]

The article discusses into the portrayal of women in Sir Thomas Malory's "Morte Darthur," highlighting how his attempts to depict complex female characters within the chivalric narrative reflect his ethical uncertainties as an author. Topics include the ethical dimensions of women's literate practices, their roles in the narrative's cohesion, and the tension between Malory's intentions and the constraints of his source materials.

This article assesses the 1534–1535 Anabaptist kingdom of Münster and how its leader, Jan of Leiden, asserted the legitimacy of his divinely anointed kingship. Rather than dismiss Jan of Leiden's displays of supremacy as arbitrary, radical, or mere delusions of grandeur, I seek to contextualize the spectacle of Münster through an appeal to the power of cultural memory and chivalry. At least three applications of chivalric power are narrated in contemporary accounts of Münster. These relate to clothing, royal entries, and tournament events. By paying particular attention to these applications of chivalric power, we can surmise with more clarity just what Jan of Leiden and his advisors envisioned for the city and themselves and how that vision made sense within the social imaginary of late medieval Europe from which chivalry drew its symbolic power. [ABSTRACT FROM AUTHOR]

The article concerns Ludovico Ariosto's Orlando Furioso, and its interpretation according to which it may be read as a poem about women who break the traditional male monopoly on heroism in the epic literature. The author aims to prove Ariosto's innovative approach by analyzing Orlando Furioso's protagonists. Hence the paper is mainly dedicated to three of Ariosto's characters - Angelica, Marfisa and Bradamante. Those women are presented in a comparative perspective against their traditional prototypes with particular reference to those moments in the poem that render visible Ariosto's novelty in creating his protagonists. Angelica, Marfisa and Bradamante, especially in contrast with the poem's male cavalieri seem to be more in line with the canonical representations of heroism. In the first part of the study, the author presents Ariosto's Angelica, often interpreted as a mere capricious object of man's desire. Nevertheless, the character appears as self-aware and confident, striving to make her own decision when it comes to choosing the partner for life. The second part of the article is dedicated to Ariosto's most canonical virago - Marfisa. Undefeated in the battlefield till the end of the poem, she often breaks her stereotypical comical image and consciously resigns from love. The last part of the study concentrates on Bradamante, who combines both amori and armi: the Christian knight, future founder of the Este noble family despite being in constant pursuit of her lover Ruggero, not sacrificing her passion for chivalry. According to the author of the article, Bradamante should be perceived as the central character of Orlando Furioso, as she carries the main idea of Ariosto's masterpiece. [ABSTRACT FROM AUTHOR]

To compliment significant research into knightly arms and armour, such as the mail hauberk and iron helmet, to shield design and types of swords, this article considers textile clothing worn in conjunction with metal armour in the High Middle Ages (1050–1250). It analyses potential nuances in the use of terminology to improve our understanding of the degrees of protection available to elite warriors, as well as their approach to balancing agility with protection, i.e. the management of the risks of injury in close combat. It demonstrates that various terms to describe textile armour – aketon, pourpoint, gambeson, and jupon – are not all names for a single, broad category of textile armour. This article also investigates the use of fabric armour when the threat of combat was reduced or to gain a tactical advantage, such as mentioned as being worn by John Marshal in the opening sequences of L'Histoire de Guillaume le Maréchal or that required of burghers and freemen in Henry II's Assize of Arms of 1181. [ABSTRACT FROM AUTHOR]

The article deals with the medieval reception of a story originating in the Histories of Herodotus about an Egyptian thief who wins recognition from the pharaoh for his skill. It focuses on late medieval Middle Low German texts (an exemplum from the Historia septem Sapientium and the Deif van Brugghe), in which the ancient narrative was not only translated into the vernacular but also adapted to explore contemporary cultural concerns. For example, a narrative of failing knights thematizes the rejection of the idea of chivalry, and a narrative of a thief's steep social ascent through assimilating behavior reveals ambivalent attitudes toward the hegemonic courtly culture. Inasmuch as the narratives were primarily translated in Middle Low German, they reflect cultural peculiarities of the North German cultural area that are rarely considered in recent medievalist research. [ABSTRACT FROM AUTHOR]

What transpires in a dispute, even a violent dispute, is affected by the tendency for adversaries to engage in "limited offending." We focus on one restraint: the tendency of men to limit their aggression in their disputes with women. Analyses are based on an incident‐level survey about interpersonal disputes administered to 503 men who are incarcerated and 220 men who had never been incarcerated. Using multinomial and logistic regression models, we examined the extent to which an adversary's gender predicted dispute‐related behaviors. The evidence suggests that the chivalry norm has pervasive effects on the behavior of men during their disputes with women. Men are more likely to engage in remedial actions (e.g., apologies) when their adversary is a woman, as opposed to another man. In addition, men are less likely to make violent threats and engage in physical attacks when their adversary is a woman, even after they have themselves been physically attacked. When men are violent, they are less likely to injure a woman than a man. However, the chivalry norm does not inhibit verbal aggression in these disputes: men are just as likely to engage in verbal attacks and nonviolent threats when the adversary is a woman. [ABSTRACT FROM AUTHOR]

Copyright of Forschungen zur Volks- und Landeskunde is the property of Romanian Academy Publishing House / Editura Academiei Romane and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)