Pub Date : 2021-12-01DOI: 10.3167/hrrh.2021.470303
A. Perron
This article explores “bad custom” (prava consuetudo) in Latin-Christian church law of the twelfth and thirteenth centuries. Drawing chiefly on papal decretal letters and the statutes of local and regional synods, it discusses the theoretical debates over bad custom, how customs came to be regarded as evil, and what prava consuetudo meant in practice. While many usages were labeled “bad,” especially troubling were those that threatened clerical status by implying lay claims to authority in the church, blurring the distinction between laity and clergy, or humiliating the professed religious. The article also asks whether legal concerns over such collective behavior that brought scandal upon the church may have been provoked by a moral discourse over prava consuetudo as sinful conduct endangering the individual soul.
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Pub Date : 2021-12-01DOI: 10.3167/hrrh.2021.470301
A. Perron
The place and function of custom as a species of law—distinguished from custom as simply polite manners or cherished cultural traditions—has long been a source of research and debate among legal theorists and historians. One school of thought, reflecting the authority of written statute in modern jurisprudence, has relegated custom in a juridical sense to “primitive” societies, whereas proper law belongs to a world of state sovereignty. Other scholars have revisited the continuing validity of custom, including a trenchant body of work on the use (and manipulation) of custom in modern colonial regimes. At the same time, some have seen benefits in the acknowledgment of custom as a source of norms. A 2006 collection of articles, for instance, explored ways in which customary law might serve as a better foundation for the sustainable development of natural resources. As David Bederman has written, “Custom can be a signal strength for any legal system—preliterate or literate, primitive or modern.”
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Pub Date : 2021-12-01DOI: 10.3167/hrrh.2021.470302
Soazick Kerneis
Le concept de coutume est une création des juristes occidentaux permettant de convertir les usages autochtones dans les termes de l’ordre juridique dominant. Si la contrainte de l’État est décisive dans la formulation de la coutume, faut-il penser qu’en Europe aussi elle fut une création étatique, les peuples ne participant guère à son épanouissement ? La mala consuetudo médiévale témoigne d’un rapport de force si bien qu’il faut restituer la pratique des usages, l’action du peuple dans la redéfinition des coutumes. L’article considère le contenu de l’expression médiévale comme une catégorie de pensée et la transpose dans l’Antiquité romaine afin de revenir sur le processus de création des consuetudines. Si la consuetudo romaine est bien une création du pouvoir, les communautés auxquelles elle s’applique parviennent aussi à contenir son périmètre. Sa pérennité tient sans doute en partie au fait qu’elle a été perçue ensuite comme un privilège communautaire.The concept of custom is a creation of Western lawyers allowing for the conversion of indigenous uses into the terms of the dominant legal order. If the State’s constraint is ultimately decisive in the formulation of custom, does that mean in Europe too it was essentially a State creation, with the peoples hardly participating in its existence? The mala consuetudo is a matter of power relations, so that it is necessary to emphasize the impact of practices, of popular action on the shaping of customs. This article considers the content of the medieval expression as a category of thought and transposes it to Roman antiquity in order to reconsider the development of consuetudines. If the Roman consuetudo was indeed a creation of power, the communities to which it applied managed to contain its perimeter. Its durability is probably due in part to the fact that it was perceived as a community privilege.
{"title":"Mala consuetudo","authors":"Soazick Kerneis","doi":"10.3167/hrrh.2021.470302","DOIUrl":"https://doi.org/10.3167/hrrh.2021.470302","url":null,"abstract":"Le concept de coutume est une création des juristes occidentaux permettant de convertir les usages autochtones dans les termes de l’ordre juridique dominant. Si la contrainte de l’État est décisive dans la formulation de la coutume, faut-il penser qu’en Europe aussi elle fut une création étatique, les peuples ne participant guère à son épanouissement ? La mala consuetudo médiévale témoigne d’un rapport de force si bien qu’il faut restituer la pratique des usages, l’action du peuple dans la redéfinition des coutumes. L’article considère le contenu de l’expression médiévale comme une catégorie de pensée et la transpose dans l’Antiquité romaine afin de revenir sur le processus de création des consuetudines. Si la consuetudo romaine est bien une création du pouvoir, les communautés auxquelles elle s’applique parviennent aussi à contenir son périmètre. Sa pérennité tient sans doute en partie au fait qu’elle a été perçue ensuite comme un privilège communautaire.The concept of custom is a creation of Western lawyers allowing for the conversion of indigenous uses into the terms of the dominant legal order. If the State’s constraint is ultimately decisive in the formulation of custom, does that mean in Europe too it was essentially a State creation, with the peoples hardly participating in its existence? The mala consuetudo is a matter of power relations, so that it is necessary to emphasize the impact of practices, of popular action on the shaping of customs. This article considers the content of the medieval expression as a category of thought and transposes it to Roman antiquity in order to reconsider the development of consuetudines. If the Roman consuetudo was indeed a creation of power, the communities to which it applied managed to contain its perimeter. Its durability is probably due in part to the fact that it was perceived as a community privilege.","PeriodicalId":43992,"journal":{"name":"HISTORICAL REFLECTIONS-REFLEXIONS HISTORIQUES","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44824504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-01DOI: 10.3167/hrrh.2021.470304
Esther Liberman Cuenca
This article examines 45 preambles in collections of urban customary law (called custumals) from 32 premodern towns in England between the twelfth and sixteenth centuries. Urban custom was the local law of English towns, and constituted traditions and privileges that gained legal force over time. How lawmakers conceived of “bad” custom—that is, the desuetude or corruption of custom—was crucial to the intellectual framework of urban law. Evidence from preambles shows that lawmakers rooted the legitimacy of their laws in “customary time,” which was the period from the supposed origins of their customs to their formalization in text. Lawmakers’ efforts to reinforce, ratify, and revise urban customs by making new custumals and passing ordinances were attempts to broaden their autonomy and respond to the possibility of “bad” custom.
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Pub Date : 2021-12-01DOI: 10.3167/hrrh.2021.470305
M. Bruno
Fifteenth-century Italian urban and ecclesiastical authorities sought to regulate the laity’s conspicuous consumption of dress, sometimes resulting in canon law petitions for exemption on the grounds of custom. By exploiting an ambivalent definition of custom according to status, wealthy men and especially women successfully sidestepped regulation. Critics of luxury such as the Franciscan Observants, who encountered similar arguments in confession, countered this permissive understanding of custom with alternate criteria for determining proper dress tied to the morality of the economic behavior that made luxurious dress possible. Overlapping definitions of custom drawn from canon law and moral theology thus provided both fashionable people and their confessors a way to negotiate and contest their status.
{"title":"The Opposite of Custom","authors":"M. Bruno","doi":"10.3167/hrrh.2021.470305","DOIUrl":"https://doi.org/10.3167/hrrh.2021.470305","url":null,"abstract":"Fifteenth-century Italian urban and ecclesiastical authorities sought to regulate the laity’s conspicuous consumption of dress, sometimes resulting in canon law petitions for exemption on the grounds of custom. By exploiting an ambivalent definition of custom according to status, wealthy men and especially women successfully sidestepped regulation. Critics of luxury such as the Franciscan Observants, who encountered similar arguments in confession, countered this permissive understanding of custom with alternate criteria for determining proper dress tied to the morality of the economic behavior that made luxurious dress possible. Overlapping definitions of custom drawn from canon law and moral theology thus provided both fashionable people and their confessors a way to negotiate and contest their status.","PeriodicalId":43992,"journal":{"name":"HISTORICAL REFLECTIONS-REFLEXIONS HISTORIQUES","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45481882","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-01DOI: 10.3167/HRRH.2021.470205
Stuart Ward
J. G. A. Pocock’s magnum opus, The Machiavellian Moment, seems an unlikely contender as an intimation of Brexit. Published in 1975, his study of the revival of classical Republicanism in Renaissance Italy and the struggle to uphold a universal ideal of active citizenship could not be further removed from Britain’s departure from the European Union forty-five years later. But the wider production context suggests that it might be worth probing the possible connections. This article examines Pocock’s protracted reckoning with Britain’s entry into the European Economic Community in the early 1970s amid the ruptures of empire’s end. It seeks to tease out the existential underpinnings not only of the latter-day exigencies of leaving but also of the persistent habit of harnessing that ambition to a reimagining of Britain’s global coordinates.
j·g·a·波科克(J. G. A. Pocock)的巨著《马基雅维利时刻》(The Machiavellian Moment)似乎不太可能成为英国退欧暗示的竞争者。他的著作出版于1975年，研究了意大利文艺复兴时期古典共和主义的复兴，以及为维护积极公民的普遍理想而进行的斗争，这与45年后英国退出欧盟的情况息息相关。但从更广泛的生产背景来看，可能值得探讨其中的联系。本文考察了波考克对英国在上世纪70年代初加入欧洲经济共同体(European Economic Community)的漫长清算，当时正值帝国解体。它试图梳理出存在主义的基础，不仅是脱欧的后期紧急情况，还有利用这种野心重新构想英国全球坐标的持久习惯。
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Pub Date : 2021-06-01DOI: 10.3167/HRRH.2021.470208
Porscha Fermanis
Viewing Brexit as part of a longer history of Anglo-Saxon racial and cultural exceptionalism, this article reflects on what Samuel Butler’s satirical novel Erewhon, or Over the Range (1872) can tell us about the utopian impulses informing Brexit’s neoimperialist ideology and hence about British identity politics today. Set in an inward-looking, socially homogeneous, and postindustrial society somewhere in the colonial southern hemisphere, Erewhon provides an anachronistic simulacrum of both an isolationist “Little England” and an imperial “Global Britain,” critiquing the idea of the self-sufficient, ethnonationalist “island nation” by demonstrating the extent to which it relies on the racial logic of White utopianism, as well as on a disavowal of the non-British labor that supports and sustains it.
本文将英国脱欧视为盎格鲁-撒克逊种族和文化例外主义更悠久历史的一部分，反思塞缪尔·巴特勒(Samuel Butler) 1872年的讽刺小说《越过山脉》(Erewhon，或Over the Range)向我们揭示了英国脱欧新帝国主义意识形态以及当今英国身份政治的乌托邦冲动。小说背景设定在南半球殖民地的某个地方，一个内向型的、社会同质的后工业社会，埃雷温提供了一个时代错误的模拟，既包括孤立主义的“小英格兰”，也包括帝国主义的“全球英国”，通过展示自给自足的、种族民族主义的“岛国”理念在多大程度上依赖于白人乌托邦主义的种族逻辑，以及对支持和维持这种理念的非英国劳工的否定，批判了这种理念。
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Pub Date : 2021-06-01DOI: 10.3167/HRRH.2020.470207
Danielle Kinsey
The anticosmopolitanism that Conservative Prime Minister Theresa May endorsed as a guiding ideology of Brexit has a long history in British discourse. This article links the anticosmopolitanism alive in Brexit to late-nineteenth-century antisemitism, racism, and antiglobalization by examining the content, context, and reception of W. T. Eady's I.D.B. or The Adventures of Solomon Davis (1887). As an effort to lampoon diamond magnate Barney Barnato's rise in society, the novel throws up warnings about how deserving English will be impoverished when Jewish immigrants and other so-called “cosmopolitans” take advantage of the mobilities enabled by British entanglements with the larger world. The novel shows how fears of globalization and European immigration comingled with a racialized sense of Englishness, all intimations of Brexit discourse.
{"title":"When Cosmopolitans Get Ahead","authors":"Danielle Kinsey","doi":"10.3167/HRRH.2020.470207","DOIUrl":"https://doi.org/10.3167/HRRH.2020.470207","url":null,"abstract":"\u0000The anticosmopolitanism that Conservative Prime Minister Theresa May endorsed as a guiding ideology of Brexit has a long history in British discourse. This article links the anticosmopolitanism alive in Brexit to late-nineteenth-century antisemitism, racism, and antiglobalization by examining the content, context, and reception of W. T. Eady's I.D.B. or The Adventures of Solomon Davis (1887). As an effort to lampoon diamond magnate Barney Barnato's rise in society, the novel throws up warnings about how deserving English will be impoverished when Jewish immigrants and other so-called “cosmopolitans” take advantage of the mobilities enabled by British entanglements with the larger world. The novel shows how fears of globalization and European immigration comingled with a racialized sense of Englishness, all intimations of Brexit discourse.","PeriodicalId":43992,"journal":{"name":"HISTORICAL REFLECTIONS-REFLEXIONS HISTORIQUES","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48409568","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-01DOI: 10.3167/HRRH.2020.470203
K. Perry
This article takes Beverley Bryan, Stella Dadzie, and Suzanne Scafe's The Heart of the Race (1985) as an invitation to consider the conditions that routinely mark formulations of Brexit Britain as they operated in the lives of Black women in Britain during the early 1980s. It explores how the text engages Black women's lives as an index of how the welfare state was both structured and experienced in such a way that demarcated racialized internal borders of Britishness, citizenship, and belonging. It also argues for the importance of embedding Black women's narratives into histories of Brexit's unfolding.
{"title":"“To Tell It as We Know It”","authors":"K. Perry","doi":"10.3167/HRRH.2020.470203","DOIUrl":"https://doi.org/10.3167/HRRH.2020.470203","url":null,"abstract":"\u0000This article takes Beverley Bryan, Stella Dadzie, and Suzanne Scafe's The Heart of the Race (1985) as an invitation to consider the conditions that routinely mark formulations of Brexit Britain as they operated in the lives of Black women in Britain during the early 1980s. It explores how the text engages Black women's lives as an index of how the welfare state was both structured and experienced in such a way that demarcated racialized internal borders of Britishness, citizenship, and belonging. It also argues for the importance of embedding Black women's narratives into histories of Brexit's unfolding.","PeriodicalId":43992,"journal":{"name":"HISTORICAL REFLECTIONS-REFLEXIONS HISTORIQUES","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45671175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-01DOI: 10.3167/HRRH.2020.470210
B. Schwarz
Taking off from a 1940 speech by Winston Churchill, I explore the shifting sensibilities underwriting the twin impact of Brexit and the COVID-19 pandemic, suggesting that a component of the current period turns on a disabling incapacity to think about a determinate political future.
{"title":"Coda — Pandemic Brexit","authors":"B. Schwarz","doi":"10.3167/HRRH.2020.470210","DOIUrl":"https://doi.org/10.3167/HRRH.2020.470210","url":null,"abstract":"\u0000Taking off from a 1940 speech by Winston Churchill, I explore the shifting sensibilities underwriting the twin impact of Brexit and the COVID-19 pandemic, suggesting that a component of the current period turns on a disabling incapacity to think about a determinate political future.","PeriodicalId":43992,"journal":{"name":"HISTORICAL REFLECTIONS-REFLEXIONS HISTORIQUES","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47412897","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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