Hypatia of Alexandria.

La Libre Belgique, 30 avril 1984.

2015

Cahier de recherches médiévales et humanistes, 2011

Abstract : The attempts to unify the Maghreb either from the East or the West came to a halt only with the partition of this space into three sultanats during the XIIIth century. In the middle of the XIVth century, Abu’l-Hassan al-Marini reached Tunis hoping to revive this empire. However he was drastically defeated by the nomads of Ifriqiya. The Maghreb had ever, since that last tentative, been divided into three Sultanats. International environment (international trade in the Mediterranean), alliances between dynasties and the nomads and the reinforcement of certain institutions like « al-mahalla » or « caïdat » had made it possible to better control the space and to reorganize it in a way beneficial to the central power. Only around the end of the XVth century and the beginning of the XVIth, shortly before the arrival of the Turcs Ottomans, in every part of the Maghreb, did a territorial state, where attachment to the soil was prior to blood solidarity, started to appear.

Düzce Üniversitesi Sağlık Bilimleri Enstitüsü Dergisi, 2020

Fibres and Textiles in Eastern Europe , 2023

The subject of the paper are the grave robes of the Polish King Zygmunt III Vasa, resting in the crypt in the Archcathedral Basilica of Saint Stanislaus and Saint Wenceslaus on the Wawel Hill in Kraków. The studies presented were possible thanks to an 'in situ' analysis of the clothes and a possibility of taking samples of textiles from which the clothing was sewn. The paper presents the results of a comprehensive textile analysis of fabrics, a description of the clothing that made up the funerary robes and analysis of the results obtained in the context of historical sources and works of art depicting the monarch. Keywords burial clothes, archaeological textiles, history of clothing and textiles, Sigismund III Vasa.

Palgrave Macmillan/Springer Nature

About This Book White Theology reexamines white race privilege throughout history and its relationship to black theology. James W. Perkinson articulates a white theology of responsibility responding to the claims of James Cone (and other black scholars) that serious engagement with history and culture must be at the heart of any American projection of integrity or "salvation" in the modern period. Perkinson interweaves autobiography and postcolonial analysis, history, and phenomenology to explore white supremacy and the future of religious studies. This is an essential and groundbreaking book for courses in religious studies, African American studies, and theology.