The enslaved population of medieval Iberia composed only a small percentage of the general populace at any given point; and slave labor was not essential to the regional economy during the period. Yet slaves were present in Iberia from the beginning of recorded history until the early modern era; and the regulations and norms for slavery and servitude shifted as time passed and kingdoms rose and fell. The Romans brought their imperially sanctioned forms of slavery to the Iberian peninsula; and these were adapted by successive Christian kingdoms during the Middle Ages. The Muslim conquest of Iberia introduced new ideas about slavery and effected an increase in slave trade. During the later Middle Ages and the early modern period; slave owners in Christian Spain and Portugal maintained slaves at home; frequently captives taken in wars and sea raids; and exported their slave systems to colonies across the Atlantic.Slavery in Medieval and Early Modern Iberia provides a magisterial survey of the many forms of bound labor in Iberia from ancient times to the decline of slavery in the eighteenth century. William D. Phillips; Jr.; examines the pecuniary and legal terms of slavery from purchase to manumission. He pays particular attention to the conditions of life for the enslaved; which; in a religiously diverse society; differed greatly for Muslims and Christians as well as for men and women. This sweeping narrative will become the definitive account of slavery in a place and period that deeply influenced the forms of forced servitude that shaped the New World.
#743325 in Books University of Pennsylvania Press 2006-10-26Original language:EnglishPDF # 1 9.66 x .97 x 5.74l; 1.46 #File Name: 0812219864392 pages
Review
18 of 18 people found the following review helpful. A Truly Seminal WorkBy Julian of NorwichBorder Lines is the richest and most stimulating book I have read in years--and I've read some excellent ones. But this one breaks new ground for me; theologically and intellectually. For the first time; I can really see "Christianity" in its a fully "Jewish" mileau; as a "school" which had much in common with other "schools"; especially regarding the Logos and Two Powers in Heaven. It was not just Philo who expounded the Logos: there was a whole context out of which these ideas arose and were shaped and debated and taught. And then; as both "Judaism" and "Christianity" chose normative identities which repudiated the other AS Other; that common ground was lost. To my mind; Boyarin has recaptured it; in all its rich possibilites.Boyarin's elucidation of the Prologue of John as a midrash almost took my breath away; it was so brilliant and illuminating. I would read it for that alone.This absolutely stupendous book is a truly seminal contribution to human knowledge and understanding; for both Jews and Christians.And it bears re-reading; as one pass-through of this very demanding and scholarly book would not be enough to absorb it. But it's my desert island book for sure!0 of 0 people found the following review helpful. Academic; but interesting.By CustomerWritten in high academic language; with all the consequent political correctness called for by that. The extra hoops jumped through diminish clarity to some degree. Despite that; this book explores the fascinating story of how Judaism and Christianity became distinct; since at one time they weren't going under those names and weren't separate. If I understand Dr. Boyarin's thesis; here. Covering related territory but less academic in presentation is his book "The Jewish Gospels."0 of 0 people found the following review helpful. This book is quite well in the area of the ...By d-robThis book is quite well in the area of the exploration of the division between Judaism and Christianity. It is written from the perspective of an Orthodox Jew. I have very minimal experience with Judaism and thought that Boyarin's insights on the developments of Rabbinic Judaism revealed much more than I used to know.What I really found interesting was his expansion on Segal's "Two Powers" in Heaven doctrine that occurred in earlier versions of Judaism but later became condemned. He calls this Jewish "binitarianism". Many today often claim that the early Jews were rather "unitarian" but Boyarin dismisses this. This is not to say there weren't unitarian Jews but that unitarianism for them was not a fundamental part of their theology as it is now.Boyarin is a Talmudic scholar. As such; his understanding of patristic theology is a little bit wanting at times. For instance; he hints that Nicaea did away with "Logos" theology especially in St Athanasius. But St Athanasius was also involved in the Alexandrian school of theology from Origen which also espoused the "deuteros theos" theology as well. The Logos theology is generally a part; not exclusive; of Trinitarian theology then.
