Search Results (4)

Building on the observation of gaps in current research, this study provides a comprehensive analysis of the spatial patterns of heritage sites along the Silk Road, focusing on how historical trade routes shaped what are now recognized as heritage sites. Using data from the United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage List, the research examines heritage sites across Eurasia and North Africa, with a specific emphasis on the Silk Road corridors. This study employs a spatiotemporal approach, categorizing sites into northern overland routes and southern maritime routes to highlight regional variations in network development. The key findings of this study reveal the significant influence of historical trade routes on the development of settlements, cities, and cultural landmarks along the Silk Road. These findings identify clear trends in the Silk Road network’s evolution over time, illustrating a shift in its spatial focus across different historical periods. Initially, the network was centered in the eastern Mediterranean during the Classical Period. In the medieval period, this focus expanded to include a dual core area in both the eastern Mediterranean and Central Asia. By the late Medieval period, the network had shifted again, with a new core emerging in Europe. This chronological and spatial analysis allows for a detailed examination of the Silk Road network’s heritage landscape evolution. The study underscores the interconnectedness of heritage sites across these regions, contributing to a deeper understanding of how landscape connectivity and trade network dynamics evolved over time. Furthermore, by identifying patterns of network development and shifts in centrality and density, this research offers valuable insights for the conservation and management of heritage landscapes. These findings are particularly crucial for preserving the historical and cultural integrity of Silk Road heritage sites. Full article

The Medieval Wall System of China and Mongolia is one of the longest wall systems in the world, but its specific chronology, function, and purpose remain ambiguous. Constructed at various points throughout the 10th to 13th centuries CE, this network of walls, forts, and enclosures covers an estimated 4000 km and spans a wide range of ecozones, from the deserts of western China to the steppes of northern Mongolia and the Khingan mountain range. In this article we used historical atlases, topographic maps, and an array of different kinds of data derived from satellite remote sensing, to produce one of the first accurate maps of the Medieval Wall System. Through this large-scale mapping program, we are now able to evaluate previous work that estimates the length of the wall system and different areas of construction. By measuring the structures associated with the wall and the length of the wall itself, we identified at least three different areas of construction along the Medieval Wall System. Future studies may be able to use similar tools to develop more accurate maps of other wall systems throughout Eurasia to further advance the comparative study of ancient wall systems. Full article

In recent years, the influence of Muslims and Islam on developments in medieval Europe has captured the attention of scholars and the general public alike. Nevertheless, ‘conversion’ to Islam remains a challenging subject for historical research and demands more transdisciplinary collaborations. This article examines early medieval interactions between Muslim Arabs and Northern and Eastern Europeans as a case study for whether some individuals in Northern Eurasia ‘converted’ to Islam. More importantly, we address some key examples and lines of evidence that demonstrate why the process of ‘conversion’ to Islam is not more visible in the historical and archaeological records of Northern Eurasia. We find that, despite the well-established evidence for economic exchanges between the Islamic World and Northern Eurasia, the historical and material records are much more complex, but not entirely silent, on the issue of religious change. We also conclude that religious connectivity and exchanges, including with Islam, were common in early medieval Northern Eurasia, even if it is difficult in most cases to identify conclusive instances of ‘conversion’ to Islam. Full article

This article examines the regulation of religious life in the late Middle Ages (14th and 15th centuries), focusing comparatively on Catholic monastic communities in pre-Reformation England and Buddhist monasticism in early Ming China. This comparative approach to two of the most important monastic traditions across Eurasia allows us to problematize the paradigm of ideas and praxes surrounding monastic self-governance in Latin Christendom and to integrate the current scholarship on Ming regulation of religious communities by investigating the pivotal changes in imperial religious policies taking place in the early period of this dynasty. We find that monks and secular authorities at the two ends of Eurasia often shared the same concerns about the discipline of religious men and women, the administration of their properties, and the impact of these communities on society at large. Yet, the article identifies significant differences in the responses given to these concerns. Through the analysis of primary sources that have thus far been overlooked, we show how in early Ming China the imperial government imposed a strict control over the education, ordination and disciplining of Buddhist monks. This bureaucratic system was especially strengthened during the reign of Zhu Yuanzhang (r. 1368–1398), when the figure of the Monk-Official and other tools of secular regulation were introduced, and limits to property claims and economic activities of monasteries were imposed. Instead, during the same period, English monasteries benefited from the previous disentangling of the Church from secular political authorities across Europe. In fact, in late medieval England, the Benedictine tradition of self-governance and independence from the secular sphere was arguably even more marked than in the rest of the continent. Full article