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\"Rodrigo Diaz lived a violently colourful life in eleventh-century Spain. An ambitious military leader, exile and brutal mercenary, he served Christian kings, fought against Christian princes in service of Muslim rulers, raided and killed Muslims and eventually struck out on his own, carving out an independent principality. While Rodrigo the man is long dead, El Cid lives on: a superhero; a quasi-saint; the 'spirit of Spain', according to military dictator Franco; and a champion of medieval Spanish multiculturalism. Nora Berend uncovers how el Cid has been transformed across the centuries, confronting the gulf between truth and legend and examining how a military adventurer became a hero to people on opposite ends of the political spectrum. What is it about this man that appeals to us? And why do we transform the most unsuitable people into heroes?\"--Publisher's description.

Si la Hongrie médiévale a été qualifiée de « terre d’accueil » en raison de la multiplicité des peuples immigrés qui y vivaient, les expériences réelles des immigrants et les constructions narratives autour de l’immigration n’ont cependant pas toujours été en phase. Cet article explore les récits médiévaux de différents types de migration vers le royaume de Hongrie : tout d’abord, la migration mythique de l’ensemble du peuple ( gens ) d’une supposée patrie d’origine vers un nouveau territoire ; ensuite, les histoires des immigrants nobles ; enfin, les représentations de l’immigration de masse dans le royaume chrétien. Afin de comprendre comment les auteurs médiévaux ont élaboré ces récits, il est nécessaire d’identifier les modèles dont ils se sont servis et l’objectif qu’ils poursuivaient en les écrivant. Ainsi, les sources bibliques et littéraires ont inspiré l’invention de l’histoire des « Hongrois » tandis que l’élévation du prestige des familles nobles a motivé la quête des ancêtres ayant immigré à l’époque de la formation du royaume. Il est impossible d’utiliser les récits médiévaux comme des sources historiques sans s’engager pleinement dans l’étude de leur genèse. Les réflexions médiévales explicites sur l’immigration de divers groupes dans le royaume de Hongrie révèlent également pourquoi celle-ci pouvait être perçue de manière tantôt positive, tantôt négative. Reposant sur ces fondements médiévaux, les récits de la migration ont persisté jusqu’à nos jours, mais une distinction plus nette s’est aussi installée entre les migrations anciennes, valorisées, et les migrations plus récentes, diabolisées et instrumentalisées de manière aussi brutale qu’excluante. Medieval Hungary has been called a “guestland” because of the multiplicity of immigrant peoples living in the realm. Yet the real experiences of immigrants and narrative constructions about immigration were not always in sync. This article explores medieval tales of different types of migration into the Kingdom of Hungary: first, the mythic migration of the entire people ( gens ) from a supposed original homeland to a new territory; second, the family histories of noble immigrants; and, finally, representations of mass immigration into the Christian kingdom. To understand how medieval authors constructed such tales, we need to identify the models they used and the purpose such stories served. Biblical and literary sources inspired the story of “the Hungarians,” while noble families sought to increase their prestige by identifying early immigrant ancestors. In neither case can these medieval narratives be used as historical sources without fully engaging with their genesis. The analysis of explicit medieval reflections on the arrival of various groups into the Kingdom of Hungary also reveals how immigration could be seen in both positive and negative ways. Resting on these medieval foundations, tales of migration have persisted to the present day, but they have also gained a sharper distinction: old migration is valorized, while new migration is demonized and instrumentalized in a brutally exclusionary way.

In recent years, the 'medieval frontier' has been the subject of extensive research. But the term has been understood in many different ways: political boundaries; fuzzy lines across which trade, religions and ideas cross; attitudes to other peoples and their customs. This book draws attention to the differences between the medieval and modern understanding of frontiers, questioning the traditional use of the concepts of 'frontier' and 'frontier society'. It contributes to the understanding of physical boundaries as well as metaphorical and ideological frontiers, thus providing a background to present-day issues of political and cultural delimitation. In a major introduction, David Abulafia analyses these various ambiguous meanings of the term 'frontier', in political, cultural and religious settings. The articles that follow span Europe from the Baltic to Iberia, from the Canary Islands to central Europe, Byzantium and the Crusader states. The authors ask what was perceived as a frontier during the Middle Ages? What was not seen as a frontier, despite the usage in modern scholarship? The articles focus on a number of themes to elucidate these two main questions. One is medieval ideology. This includes the analysis of medieval formulations of what frontiers should be and how rulers had a duty to defend and/or extend the frontiers; how frontiers were defined (often in a different way in rhetorical-ideological formulations than in practice); and how in certain areas frontier ideologies were created. The other main topic is the emergence of frontiers, how medieval people created frontiers to delimit areas, how they understood and described frontiers. The third theme is that of encounters, and a questioning of medieval attitudes to such encounters. To what extent did medieval observers see a frontier between themselves and other groups, and how does real interaction compare with ideological or narrative formulations of such interaction? Contents: Preface, Nora Berend; Introduction: Seven types of ambiguity c.1100-c.1500, David Abulafia; Crossing the frontier of 9th-century Hispania, Ann Christys; Emperors and expansionism: from Rome to Middle Byzantium, Jonathan Shepard; Byzantium's eastern frontier in the 10th and 11th centuries, Catherine Holmes; Were there borders and borderlines in the Middle Ages? The example of the Latin Kingdom of Jerusalem, Ronnie Ellenblum; Government and the indigenous in the Latin Kingdom of Jerusalem, Jonathan Riley-Smith; Latins and Greeks on Crusader Cyprus, Peter W. Edbury; Genuensis civitas in extremo Europae: Caffa from the 14th to the 15th century, Michel Balard; Granting power to enemy Gods in the chronicles of the Baltic Crusades, Raza Mazeika; The Blue Baltic border of Denmark in the High Middle Ages: Danes, Wends and Saxo Grammaticus, Kurt Villads Jensen; Hungary, the 'Gate of Christendom', Nora Berend; Boundaries and men in Poland from the 12th to the 16th century: the case of Masovia, Grzegorz Mysliwski; The frontiers of Church reform in the British Isles,1170-1230, Brendan Smith; Neolithic meets medieval: first encounters in the Canary Islands, David Abulafia; Index.

Les récits de la migration dans la Hongrie médiévaleSi la Hongrie médiévale a été qualifiée de « terre d’accueil » en raison de la multiplicité des peuples immigrés qui y vivaient, les expériences réelles des immigrants et les constructions narratives autour de l’immigration n’ont cependant pas toujours été en phase. Cet article explore les récits médiévaux de différents types de migration vers le royaume de Hongrie : tout d’abord, la migration mythique de l’ensemble du peuple (gens) d’une supposée patrie d’origine vers un nouveau territoire ; ensuite, les histoires des immigrants nobles ; enfin, les représentations de l’immigration de masse dans le royaume chrétien. Afin de comprendre comment les auteurs médiévaux ont élaboré ces récits, il est nécessaire d’identifier les modèles dont ils se sont servis et l’objectif qu’ils poursuivaient en les écrivant. Ainsi, les sources bibliques et littéraires ont inspiré l’invention de l’histoire des « Hongrois » tandis que l’élévation du prestige des familles nobles a motivé la quête des ancêtres ayant immigré à l’époque de la formation du royaume. Il est impossible d’utiliser les récits médiévaux comme des sources historiques sans s’engager pleinement dans l’étude de leur genèse. Les réflexions médiévales explicites sur l’immigration de divers groupes dans le royaume de Hongrie révèlent également pourquoi celle-ci pouvait être perçue de manière tantôt positive, tantôt négative. Reposant sur ces fondements médiévaux, les récits de la migration ont persisté jusqu’à nos jours, mais une distinction plus nette s’est aussi installée entre les migrations anciennes, valorisées, et les migrations plus récentes, diabolisées et instrumentalisées de manière aussi brutale qu’excluante.