Welcome to #Tweethistorian 🧵4 by @mediaevalrevolt on the #Jacquerie. I am making Thanksgiving dinner (in Scotland 🏴󠁧󠁢󠁳󠁣󠁴󠁿) today and it's going to look exactly like this: medieval feast with peacock...
In the meantime, let me tell you about who actually joined the #Jacquerie and how they did and did not get along. Here I'm drawing from my article in Speculum last year and ch. 7 of my book. - jfb
journals.uchicago.edu/doi/abs/10.108…
First up, men and women: All but 11 of the ca. 500 rebels we know by name were male, but this doesn't mean that women didn't participate or weren't important to the revolt. - jfb
Chronicles say that women served the rebels food and drink, that they dressed up in the nobles' stolen clothes, and a few individual women attacked noble manors alongside the more numerous men. They also looked after the homes and village while the men were away- jfb Manuscript image of woman m...
We might hesitate to 'count' those domestic acts as part of the #Jacquerie, but the revolt simply could not have happened w/out someone weeding the crops, milking the cows, and watching the babies. - jfb
This brings me to the rurality of the revolt. The Jacques cooperated closely not only with Paris but also with provincial cities, inc. Amiens, Senlis, Meaux, Montdidier, and Beauvais. Most of the Jacques Bonhommes themselves though were peasants. -jfb
A French historian named Raymond Cazelles once wrote an article claiming that the Jacquerie wasn't a peasants revolt and that the majority of the rebels were literate artisans. - jfb
Cazelles only thought this because he relied on a published set of sources that was mostly about the revolt's leadership. The rank and file were considerably less well-healed and mostly made their living through farming. - jfb
You can see the difference between the background of the captains and the rank and file in this chart. Leaders were also less likely to be manual labourers and more likely to be minor gov't officials or clerics (both jobs requ'ing literacy) - jfb Image
These differences help in part to explain the conflicts between captains and their troops that I talked about yesterday. Another fault line lay in rural-urban relations - jfb
The Jacques sought out urban support, writing to cities to ask them to join the revolt. A number of the most important leaders had ties to the city of Senlis (very near the initial epicentre at St-Leu). - jfb
Senlis remained a bastion of revolt, even after the Jacques began to suffer defeats. Nobles who came to invade the city were humiliated, not least by women pouring boiling water down on them near this gate - jfb Old postcard showing the Me...
But other cities abandoned the Jacques when the nobles began to get the upper hand. This was a disaster for the revolt, and probably the single most important reason that the #Jacquerie failed. -jfb
Without the cities' walls, the Jacques had nowhere to hide from the nobles, who mowed them down in the fields like wheat. - jfb
On that note, I'm off to cook this bird. I'll be back tomorrow to talk about the end and aftermath of the #Jacquerie. Eat well, everybody. - jfb Image

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More from @Tweetistorian

26 Nov
Hi all, @mediaevalrevolt here, putting up my last #Tweethistorian thread today, this one on how the #Jacquerie ended and how people remembered (and forgot) it afterward. - jfb Manuscript image of the dec...
When the cities abandoned the Jacques, the nobles' vengeance took free rein. They burned whole villages and slaughtered the innocent along with the guilty. Widows search for the bodies of their husbands to give them proper burial - jfb Image
Villagers fought back, though, and what started as a social uprising in May turned into a social war in June and July. - jfb
Read 16 tweets
24 Nov
Welcome to 🧵3 in this week’s #Jacquerie posts by @mediaevalrevolt . Today I'll talk rebel organization
Medieval revolts often look like undirected mob fury, but most, including the Jacquerie, had formal leadership directing the action - jfb manuscript illumination: ba...
In the #Jacquerie many villages chose local captains to lead them. Local captains reported to a 'General Captain of the Countryside' named Guillaume Calle. The locations of some of these captains and their movements are shown in blue here. - jfb Image
Calle had a number of close associates - his 'top brass' - who rode with him and who carried his messages and decisions to local contingents (though they did not always do what he said - more on that anon) -jfb
Read 12 tweets
16 Oct
In the previous thread we looked at premodern human rights discourse in Islamic intellectual history. In this final thread we will look at the relationship between Islam and modern human rights discourse.

~aym
So let us begin where the genesis of our question lies, at the birth of modern human rights themselves. After WWII the United Nations formed out of the League of Nations to represent the new world emerging out of the ashes of colonialism and world wars.

~aym
Out of these same ashes several forces, including religious forces such as the Catholic philosopher Jacques Maritain (d.1973), used
the post-war momentum to bind the new order to the highest ethical standards that went beyond the earlier international treaties.

~aym
Read 24 tweets
15 Oct
The focus of this thread is this question: Are human rights a modern invention? This depends on your definition of human rights. If you believe human rights are exactly like we’ve them today in international law, then yes, that is modern. You can’t project those on the past.
~aym
To compare modern human rights law to Islam is to compare two things that developed in separate contexts, even though Muslim countries were deeply involved in developing modern international human rights law. This comparison is therefore about Islam *and* human rights.

~aym
But as we’ll see, ethical religions like Islam also developed over the centuries their own concepts of human rights. Both as a moral and legal concept, and already in medieval times. And it is of course this aspect of Islam we should compare to modern human rights discourse.
~aym
Read 26 tweets
14 Oct
In a series of threads I’ll focus on another combination of Islamic studies and philosophy of religion: Islam and human rights.

This topic is mainly approached from the pov of legal studies whereby both Islam and human rights are approached as contemporary positive law.
~aym
But as I argue in my JIE article, only one part of Islam overlaps with what we would call positive law, while the rest would fall under legal theory and ethics.

~aym

brill.com/view/journals/…
Apart from the false reduction of Islam to law, there is also the issue of the historicity of human rights discourse. Are human rights a modern invention? Have we become more humane over the centuries? Were some ethical concepts unknowable in the centuries before?

~aym
Read 15 tweets
9 Oct
This thread will focus on my research on how we can improve the way we do tafsīr studies. As exegesis (tafsīr) functions both as a science of the Qurʾān itself and as a science of the Islamic sciences, it has been technically “all over the place” within Islamic studies.

~aym Image
The earliest Orientalist works on tafsīr, like Goldziher’s work from over a century ago, did not take the post-classical era seriously as representing an ‘authentic’ Islam. To be real it must come from the first centuries of Islam (7-9th c. CE).

~aym
This Orientalist focus on ‘originalism’ mirrored the focus within 19-20th c. Biblical, Christian & religious studies, but it also mirrored the mindset of 19-20th c. reformist Muslims. And they essentially started to influence one another, both dismissing post-classical Islam.~aym
Read 16 tweets

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