History in High Places: Tatarna Monastery and the Pindus Mountains (original) (raw)

2021, Journal of the Economic and Social History of the Orient

Monasteries and the records they produced are a promising source base for writing a history of the mountains of the western Balkans. These mountains are, by and large, absent from accounts of the Ottoman presence in the Balkans and, as with mountainous areas more generally, are often considered to exist outside of the main historical narrative. Using the example of a monastery that was founded in the Pindus mountains in 1556, I argue that the monastery’s beginnings are best understood within the context of the Ottoman sixteenth century, even as due regard for Byzantine precedent must also be made. In addition, I pay close attention to the monastery’s location, for two reasons. First, this opens up a new set of questions for the history of monasteries during the Ottoman period; to date most studies have focused on taxation, land ownership and the relationship to the central state. Second, the monastery’s location offers a way into the environmental history of these mountains at the E...

M. Shusharova, The Network of Monasteries and Religious Patronage in the Ottoman district of Çernovi/ Rusçuk – 16th -17th Centuries: the Ottoman Sources.

REVISTA ISTORICĂ. SERIE NOUĂ, T. XXXV, NR. 4–6, 2024

Sacred geography is considered a symbolic identity marker of key importance for the cohesion of Christian communities during the period of Ottoman rule. This study aims to summarise the information on the monastery network in the district (kaza) of Çernovi (Cherven)/ Rusçuk (Ruse) on the Lower Danube, derived from the 16th-century Ottoman tax registers (tapu tahrir defters). I sought to contextualise the data within the Ottoman socio-economic and legal framework and to reassess the perception of the region as having an extremely poor or even abandoned Christian religious infrastructure after the conquest. Most likely, the nine monasteries registered in the tahrir defters were a legacy of the Second Bulgarian Kingdom, all located along the meandering riverbed of Lom River, between Rusçuk and Çernovi. Two monasteries were registered to Rusçuk, three to the village of Basarbe (Basarbovo), one to Koşov (Koshov), one to the village of Yovan (Ivanovo), and two to Çernovi. In the post-16th century period, tahrir registers were no longer compiled and other sources (such as kadi court records and the series of the registers of important affairs) are more systematically approached in research on religious infrastructure, particularly in the context of the legal framework of the church/monastery restoration procedures. This type of administrative sources inform us about the functioning of yet another monastery, not previously mentioned (in the village of Lipnik) and reveal important details on the involvement of local communities in the prolonged restoration procedure. The documents also suggest the establishment of some viable forms of religious patronage as evidenced by both the charters, written in the chancelleries of the voivodes of Wallachia during the second half of the 17th century, and the preserved kadi court records of the local sharia judges of Rusçuk.

“Memoria S. Chrysogoni: between the legend on the Transfer of Relics and the Ownership over Monastic Land”. In: Towns and Cities of the Croatian Middle Ages: Authority and Property. Ed. Irena Benyovsky Latin and Zrinka Pešorda Vardić. Zagreb: Croatian Institute of History, 2014., 509-534.

The early medieval legend Translatio beati Grisogoni narrates how martyr Chrysogonus from Aquileia revealed himself to the citizens of Zadar as being put to rest in the old cemetery situated in the close vicinity of the city. Although it is historically hard to imagine that the relics, which were possibly translated to Zadar in the 7th century, would have been deposed outside the city walls at the time, the legend enriched the local hagiography with the narrative which played an important role in the subsequent centuries (to be almost forgotten in the Early Modern period). Translatio beati Grisogoni not only contains valuable “historical” material datable to early medieval centuries, but it is a relevant source for the research in the ‘memory making’ conducted by the Benedictine community of St Chrysogonus. Preserved through its liturgical usage in the powerful Iadertine abbey, Translatio beati Grisogoni had an important place in the life of both the monastery and the city during the Middle Ages. The paper addresses the problem of the location of the inventio of St Chrysogonus and its importance for the ‘making’ of the local memory of St Chrysogonus in medieval Zadar. Textual hints about its possible location (place Iadera Vetula understood to be in the vicinity of Zadar at the spot of the antique graveyard), are thus compared with the descriptions of the particular land-plots donated to the monastery during the 11th century. Building on author's previous research of the topic, the paper focuses on the relation between the local hagiography of St Chrysogonus and the set of documents attesting possible continuous interest of the Benedictine community in acquiring particular land-plots around the important sacred lieu de mémoire.

Historical Narratives and Spatial Strategies of Reappropriation in Three Romanian Orthodox Monasteries

Fieldwork in religion, 2024

Contrary to the abundance of shared religious places throughout south-eastern Europe, multi-religious interaction is not a regular feature in Romania. Pilgrimages and visits to the popular Orthodox monasteries of Prislop and Nicula in Transylvania and Dervent in Dobruja are an exception to this trend. Unsurprisingly, these two regions are historically characterized by a remarkable ethnic and religious diversity. The two Transylvanian monasteries attract practitioners of different Christian denominations (Orthodox, Greek-Catholic, Roman-Catholic and Evangelical), while Dervent is a devotional site for Christians and Muslims (Tatars, Turks and Roma) alike. Common to all three monasteries is the presence of allegedly miracle-working objects, artefacts and bodies: a stone cross at Dervent, the Virgin Mary icon at Nicula, and the tomb of the charismatic monk Arsenie Boca at Prislop, respectively. Based on ethnographic fieldwork conducted in the three monasteries during important feasts and everyday monastic life, this article is a multidisciplinary exploration of inter-religious competition, sharing, and interaction. It combines the methods typical of ethnographic research with observations on how the religious space is navigated and socialized through the support of cartography and archival satellite images. The article casts light on how the historical narratives and spatial strategies enacted by the Romanian Orthodox Church overlap in the attempt to reclaim legitimate ownership and exclusive primacy over three popular devotional sites with a composite ethnic and religious past.

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Monasteries, Society, Economy, and the State in the Byzantine Empire

Monasteries, Society, Economy, and the State in the Byzantine Empire, in The Oxford Handbook of Christian Monasticism, ed. B. M. Kaczynski (Oxford: Oxford University Press, 2020), 155–67