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From the second quarter of the thirteenth century and until the time of the Protestant Reformation, the provincial subdivision of several monastic orders, not least that of the Dominicans and the Franciscans, used the name ‘Dacia’ for their Scandinavian provinces. Since Dacia customarily refers to an ancient kingdom in East Central Europe, this mendicant choice of province name at first appears somewhat peculiar. As it turns out, it does in fact seem to be based on a profound misunderstanding, first made by French-Norman chroniclers of the eleventh century and subsequently implemented in the Papal Roman administration in the late twelfth century. The misleading reference to ‘Dacia’ for Scandinavia soon became so established that even the Scandinavians themselves took on the name – although possibly without really knowing why.This article was published online at <http://www.jggj.dk/Dacia.htm> by Centre for Dominican Studies of Dacia, 2012.
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The Dissolution of Monasteries, 2019
This is a summary of an article published in: “The Dissolution of Monasteries - The case of Denmark in a regional perspective” (‘Studies in History and Social Sciences’ 580), eds. Per Seesko, Louise Nyholm Kallestrup & Lars Bisgaard (Odense: University Press of Southern Denmark, 2019), 75-103. ISBN: 978-87-408-3211-2.
Beyond discussing various manifestations of the rich religious life in Roman Dacia, the purpose of the present study is to reconstruct, to the extent that this is possible, the diverse types of individual and collective identities, consistently negotiated by Dacian provincials. I start from the premise that, the very fluidity of concepts of "religion" in the Roman world allows it to infiltrate, and at the same time to provide a "stage" for, the outward expression of a variety of other facets of the identity of an individual and that of his or her community, be they cultural, social, economic or political. Understood in this context, the evidence from religion in Roman Dacia functions as the starting point in exploring the ways in which the people of this province negotiated these diverse identity constructs --professional and personal, public and private, individual and collective, civilian and military, male and female, Roman and non-Roman --within the larger context of a new frontier province, and within that of the Roman Empire, in general.
Acta Musei Napocensis, 2018
The Bibliography of Roman Religion in Dacia (abbreviated by us as BRRD) is a project initiated in 2012 by Imola Boda and Csaba Szabó, Ph.D. candidates from the Babes - Bolyai University (RO) and the University of Pécs (HU). The main aim of this project is to create a printed version of BRRD, which first of all, represents the main results of the Romanian and international historiography regarding the Roman religious life, early Christianity and ancient magical practicies in the province of Dacia from Trajan to Aurelian (106 - 271). Secondly, the book wants to highlight the most important currents of the international studies of Roman religion, the quantitative and qualitative dynamics of the Romanian research through a various list of titles appeared in almost two and a half centuries (1754 - 2014). It will be the first bibliographic list of this kind focusing on a single Roman province.
The Journal of Medieval Monastic Studies, 2016
Pre-publication version. The Dominican convent of Sigtuna, Mid Sweden was very well connected with the surrounding aristocracy of the late thirteenth and early fourteenth centuries. This is particularly documented by a comparatively high number of donations towards this convent originating from a genealogically connected circle within the aristocracy of Uppland. In this article I argue that the joint support of an ecclesiastical community by a group of lay persons can be a hint to a collaboration of this group also in other societal or political fields. In the present case such other fields of cooperation can be identified in the joint support of the cult of St Erik and the foundation of the helgeandshus in Uppsala.
World Archaeology, 2013
The question of cult continuity from pagan 'temples' to Christian churches in Scandinavia is a classic issue in archaeology and history. In this paper the discussion is surveyed and new perspectives are outlined, based on the ritual differences between the two religious traditions. Churches were located in relation not so much to pagan ritual buildings as to different elements in multi-focused pagan ritual landscapes, for instance burial grounds. This means that the spatial patterns varied between different parts of Scandinavia.
Acta Musei Napocensi, 47-48/1, 2010-2011
One of the most disputed issues in the Romanian specialty literature and largely, unresolved, is that of the partial abandonment of the province of Dacia as early as the rule of emperor Gallienus. Such information is recorded with several classical authors of the Late Roman period, like Historia Augusta, Aurelius Victor, Eutropius, Rufius Festus and later, in the 6 th century, Jordanes in ...Dacia amissa1.
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The article takes up various questions concerning the early years of Dominican presence in Scandinavia, i.e. from 1220 to 1234. This includes the formation of the province of Dacia itself, as well as the foundations of the first line of convents in Sigtuna, Lund, Tallinn, Ribe, Visby and Roskilde. The article was published in the journal "Collegium Medievale" 2011, pp. 5-22.
Journal of Ancient History and Archaeology, 2021
The current paper presents the main lines of an investigation into the Romanization/Latinization of Dacia. The issues are mainly addressed from a social history point of view. What we have tried to find out is if talking about assimilation, acculturation and integration in the case of Dacia is really in accordance with what the realities of the province show us. These 'realities' that we took into consideration are the reflection of society in epigraphy/ epigraphic habits, with the occasional references to literary and archaeological sources. The following pages will raise many questions-and not all of them can be answered at the present time. Nonetheless, we hope they will enlarge perspectives and form a solid base for future, deeper investigations on the topic.
Revista Arhivelor, 2019
In the lands of few surviving documents, yet of several chronicles, 1330 was hectic beyond East-Central and South-European standards. The main events of the year were the attempted assassination of Charles-Robert of Anjou, king of Hungary (in April), the Balkan “battle of nations” at Velbužd (in July) and the Wallachian-Hungarian battle at Posada (in November). Historians hardly reached a consensus regarding the known events of 1330, preserved foremost through conflicting chronicles and later, occasionally much later, deeds. It is therefore quite unlikely that an – altogether mitigated – appraisal of the here discussed coeval data will be reached in the foreseeable future. The contemporary medieval authority of the author of the source, id est the known Venetian scholar and politician Marino Sanudo Torsello (c. 1270-c. 1343), and the most intertwined contexts, in which the letter under scrutiny was written, gently allows fathoming a more expedient scholarly outcome. On April 10, 1330, Sanudo wrote one of his best known letters. Once more, he addressed Cardinal Bertrand du Pouget, bishop of Ostia, Pope John XXII’s trustee and possibly relative. Due to the Italian conflicts, Sanudo extensively focused on the continental expansion of the Germans, the imperial “heirs” of the Romans. The Germans had even “taken” the large Kingdom of Dacia, located between Sclavonia (Serbia) and Hungary. That Kingdom of Dacia was not Denmark (named Datia) and listed by Sanudo together with Norway and Sweden. On the eve of the eastern battles of 1330, Sanudo associated Dacia with Hungary, not with Pannonia, the antique name he had employed, for instance approximately a decade earlier, when describing the anti-Tartar actions of Wallachians and Szeklers. The crusader-maker’s choice of designations was blunt, political, not educated and antiquating. It was a real as he wanted crusade and Church union to be. Sanudo’s Dacia did not come “out of nothing”. Quite surprisingly, the German features of said Dacia are not few in number. They are tied chiefly to “reign” of Ladislas Kán, voivode of Transylvania, to the über walt captivity of Otto of Wittelsbach, to the creation of Angevine Hungary or to the churches in Wallachian Argeş. More than a century before the rise of the Hunyadis, the fall of Byzantium and the designs of Enea Silvio Piccolomini (Pope Pius II), a new political concept had come to light in the East.
THE DANUBIAN REGION AND THE BALKANS DURING THE ROMAN EMPIRE IN MILITARY INSCRIPTIONS, 2024
This draft paper is part of the broader theme of my doctoral research, which focuses on the perceptions and ideology of crusading in the Baltic among members of the Military Orders. It surveys the major historical chronicles produced within the Teutonic Order, as well as texts from the later fourteenth century that have received less consideration. Given the evidence presented in the chronicles, the present paper argues that there existed a concept of Christian geography in the Baltic, particularly with respect to castles built by the Teutonic Order.
From Late Antiquity/Early Byzantium to the verge of the First Crusade, the territory of Praevalitana, later Doclea (Duklja) and Zeta, represented a cultural landscape of interaction between East and West, the Latin and the Orthodox Church. The development of ecclesiastical structures and the peculiarities of the denominational interplay in this geopolitical area remain, however, still a little-explored issue. This paper analyses this specific cultural and religious interconnection by implementing the following aspects and methods: new interpretational approaches to the toponomastic evidence and written sources, especially papal letters, digital processing of database-embedded data and its analysis, including the designing and application of distribution maps, and artistic interpretation of on-site monuments. The examination of cultural and geographical features of medieval Duklja, i.e. churches, monasteries, roads, in combination with the output from the source study, enable us to shape a new perception of what is regarded here as a "Sacred Landscape".
"From the Far North to Finisterre. Cultural transformation in Norway and Castile in the 12th-13th centuries. The Church as an agent of Europeanization." University of Oslo (2014) This thesis examines the cultural exchanges and the Europeanization process of Norway and Castile between the 12th-13th centuries, trying to determine the exact nature of the exchanges and to what extent European ideas were altered and re-shaped by the semi-peripheral actors to accommodate them to their circumstances and needs, becoming in turn centers of their own peripheries.
The thirteenth century witnessed the rapid emergence and expansion of the Dominican Order all around Europe, including the Baltic Sea region. With its mobile centre, clear subordination relations and regular meetings, the Dominican Order probably constituted one of the most smoothly operating social networks in thirteenth-century Europe. This network allowed an important circulation of persons, ideas and objects across countries, within the Christian world and beyond. This articles argues that the Dominican network played an important role in integrating of Livonia (resp. Estonia) to at least some marginal extent with the core areas of Christian Europe.
Johnny Grandjean Gøgsig Jakobsen