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By Jutta Gisela Sperling, Shona Kelly Wray

Examining women's estate rights in several societies around the whole medieval and early sleek Mediterranean, this quantity introduces a distinct comparative standpoint to the complexities of gender kin in Muslim, Jewish, and Christian groups. via person case stories according to city and rural, elite and non-elite, non secular and secular groups, Across the non secular Divide offers the one nuanced historical past of the quarter that comes with peripheral components akin to Portugal, the Aegean Islands, Dalmatia, and Albania into the primary narrative.

By bridging the present-day notional and cultural divide among Muslim and Judeo-Christian worlds with geographical and thematic coherence, this selection of essays by means of best foreign students makes a speciality of girls in courts of legislations and assets reminiscent of notarial files, testaments, felony commentaries, and administrative files to supply the main complex study and remove darkness from genuine connections throughout barriers 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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28. Peirce, Morality Tales, 152. 29. Stanley Chojnacki, “Dowries and Kinsmen in Early Renaissance Venice,” Journal of Interdisciplinary History 5 (1975): 571–600, esp. 575. 30. On the Italian-style dowry system, see, among others, Manlio Bellomo, Ricerche sui rapporti patrimoniali tra coniugi (Milano, 1961); Hughes, “From Brideprice to Dowry”; Christiane Klapisch-Zuber, Women, Family, and Ritual in Renaissance Italy (Chicago, 1985); Isabelle Chabot, “La sposa in nero: La ritualizzazione del lutto delle vedove fi orentine (secoli XIV–XV),” Quaderni Storici 86 (1994): 421–462; Chabot, “La loi du lignage.

Ultimately, Cyril’s and Ibn Turayk’s canons regulate clerical sexuality and attempt to prevent promiscuity by governing the clergy’s interactions with both men and women in the social sphere. For Cyril and Ibn Turayk, clergy are strictly forbidden from cohabiting with a woman, unless she falls under the category of one who is forbidden to him (muharrama). In his sixth canon, Cyril writes: It is not permitted to a bishop, or a priest, or deacon, or layman to live with a woman at all, unless it be a mother, or a sister, or a paternal aunt, or a maternal aunt who are forbidden to him.

In his eyes, a wife did not have ownership of her dowry, even though she might attempt to distribute it freely in her testament. However, Bertrand was of the opinion that bridal gifts beyond the dowry (bona paraphernalia) and similar extradotal properties were unequivocally in the property of the wife. He advised to spell out the specifics of the management of these goods in the marriage contract. 16 The Liber Divisionis, a census of the population of Avignon in 1371, offers some of the richest evidence regarding women and the larger composition of the population during the late fourteenth century.

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