Women In History

New PDF release: Across the Religious Divide: Women, Property, and Law in the

By Jutta Gisela Sperling, Shona Kelly Wray

ISBN-10: 0415995868

ISBN-13: 9780415995863

Examining women's estate rights in numerous societies around the whole medieval and early glossy Mediterranean, this quantity introduces a different comparative point of view to the complexities of gender kinfolk in Muslim, Jewish, and Christian groups. via person case experiences in accordance with city and rural, elite and non-elite, spiritual and secular groups, Across the spiritual Divide offers the single nuanced historical past of the zone that comes with peripheral parts corresponding to Portugal, the Aegean Islands, Dalmatia, and Albania into the valuable 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 through best foreign students specializes in ladies in courts of legislations and assets similar to notarial files, testaments, felony commentaries, and administrative files to supply the main complicated examine and remove darkness from actual connections throughout limitations of gender, faith, and culture.

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

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In Visigothic law, only one-third of a person’s estate was reserved for division among all descendants. Isabel Velázquez, “Jural Relations as an Indicator of Syncretism: From the Law of Inheritance to the Dum Inlicita of Chindaswinth,” in The Visigoths: From the Migration Period to the Seventh Century: An Ethnographic Perspective, ed. Peter Heather (Woodbridge, 1999), 225–259; see also Heather, introduction to The Visigoths, 4; Shatzmiller, Her Day in Court, 88. 17. John L. Esposito with Natana J.

Powers, Studies in Qur’an and Hadith, 59. 18. Maria de Lurdes Rosa, O Morgadio em Portugal (sécs. XIV–XV): Modelos e práticas de comportamento linhagístico (Lisbon, 1995). 19. Powers, “The Maliki Family Endowment: Legal Norms and Social Practices,” International Journal of Middle Eastern Studies 25 (1993): 379–406. 20. Shatzmiller, Her Day in Court, 37; “Costumes e foros de Castello-Bom (1188–1230),” Portugaliae Monumenta Historica, a saeculo octavo post Christum usque ad quantum decimum iussu Academiae Scientiarum Olisiponensis: Leges et Consuetudines, vol.

The Glorious Koran: A Bi-lingual Edition with English Translation (London, 1976), 4:23. 15. Burmester, “The Canons of Gabriel Ibn Turaik,” 43. 16. Ibid. 17. ” However, Ibn Turayk is not referring to concubinage here because he Regulating Sex 37 uses a different word for concubine (surriyya) in canon twenty-one, where he forbids the practice altogether. This is a noteworthy difference between Coptic Christianity and Islam during this period. Concubinage was an acceptable practice in Islam, and concubines were considered slaves; however, Copts were permitted to own female slaves (unless they were celibate) but forbidden from having concubines.

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Across the Religious Divide: Women, Property, and Law in the Wider Mediterranean (ca. 1300-1800) by Jutta Gisela Sperling, Shona Kelly Wray

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