• Digital Humanities and Cultural Heritage
• 2012-2021close

The news is messy. This is a problem that we can only do so much to fix: and any patch will necessarily be temporary.This messiness is simply the nature of news. News is inserted into heterogeneous...

Although all the relevant sources of the Arsenite schism in the Byzantine church (1265―1310) have been published, a precise and thorough description of its beginnings, development, and final settlement, has not been attempted so far. For almost half a century, this internal strife troubled not only the Orthodox Church but also all of society in the later Byzantine empire. The schism started from a political affair, the successful attempt of Michael Palaiologos, a high-ranking military officer of noble descent, to oust John, the minor successor to the throne of the Laskarid dynasty after the premature death of his father, Theodore II. But Arsenios Autoreianos, patriarch of Constantinople since 1255, after some hesitation refused to approve John Laskaris's deposition, as well as his imprisonment and blinding by the unscrupulous usurper. The patriarch first reacted by withdrawing to a monastery without resigning his position; but he finally excommunicated Palaiologos in January, 1262. The usurper tried in vain to get absolved from the excommunication, until, finally, in 1265, he deposed Arsenios and appointed as his successor Germanos, who immediately excommunicated his predecessor. But the new patriarch soon realized that his position was weak; he retired and was replaced by Joseph Galesiotes, who finally cancelled the emperor's excommunication. But the new patriarch could not overcome the resistance of Arsenios' followers who continued to question the legitimacy of Arsenios' successors from Germanos to Athanasios (1289 ―1293,1303―1309). It was finally Patriarch Niphon who was able to negotiate a compromise with the Arsenites in 1310 and to end the schism with an impressive ceremony in Hagia Sophia.

Yearbooks Bayezid Sandjak civil and local administration is as follows. Starboard of the brain at the beginning of the administration council-i-i Liva, established to provide credit to peasant farmers and benefit funds, the council-i administration at the beginning of the prefect, appointed by the mayor elected from among the government, `the municipal council-i` and the courts of accidents with the de'avî Sanchez appeals to their authority and the appeals centers in the council-i-i Liva work is being carried out with the law, the responsibility of a large tribal manager personally connected to the center flag, banner, a management center are managed. Salnamelerde Bayezid sancağında mülkî ve mahallî idare şöyledir. Başında sancak beyinin bulunduğu meclis-i idare-i livâ, köylüye ve çiftçiye kredi vermek üzere kurulan menfaat sandıkları, başında kaymakam olan meclis-i idare, belediye başkanını seçilenler arasından hükümetin atadığı ?meclis-i belediye? ve kazalarda bulunan de'avî mahkemeleri ile bunların temyiz merci olan Sancak merkezlerinde bulunan meclis-i temyiz-i livâ ile hukuk işlerinin yürütüldüğü, büyük aşiretlerin müdür sorumluluğunda bizzat sancak merkezine bağlı, sancak merkezinden yönetildiği bir yönetim vardır. 152

One goal of this essay is to offer an exploratory, historiographical analysis of the conquest account in the book of Joshua, an analysis that focuses upon the sociocultural milieu of ancient Judah. I propose to show how this narrative of conquest might have contributed to discourse(s) among the literate Judean community that perpetuated the text, and I will offer a few thoughts on the potential relationship between the narrative and the supposed cultic reforms of the late seventh centuryb.c.e. A number of biblical scholars have argued that the late monarchic period gave rise to the conquest story as recounted in Joshua. In this essay, I would like to pay special attention to precisely how this narrative might have functioned within the milieu of the late monarchic period, thus refining our understanding of the narrative's contribution to the discourses of this era and our knowledge of its relationship to other narratives that were probably extant at the same time. In other words, what particular features of the narrative might have had special import in this period? Specifically, I will argue that the narrative reveals certain discursive statements about Yahweh's cultic supremacy and about important cultic sites in late monarchic Judah, and that this is evident in particular narratival features that are present in the text.

The Ti/HfO2/TiN-based system is a very promising candidate for Resistance change Random Access Memory (RRAM). By combining material science studies and integration in a Si CMOS technology, we succeeded to give quantitative insight in the resistive switching mechanism and to process a 4 kbit array with 1T1R RRAM devices. In particular, in-operando hard X-ray photoelectron spectroscopy allows to describe the resistive switching mechanism by a push-pull model of oxygen vacancies as a function of voltage polarity. Moreover, the characterization of integrated 600×600 nm2 TiN/Ti/HfO2/TiN 1T1R devices in the pulse-induced mode and the recent realization of a 4 kbit memory array have demonstrated promising performance for embedded non-volatile memory applications.

Miami-Illinois is an Algonquian language spoken by the Miami and Peoria, whose traditional homelands are situated to the south of the Great Lakes. This area was part of what the French called the Pays d’en Haut. In the 19th century, forced removals and the reservation system led to cultural fragmentation. Language revitalization efforts began in the mid–1990’s and, due to this, a wealth of documentation is now available through the Miami-Illinois Digital Archive. This article shows how this resource can help historians better understand these Indigenous societies. La langue algonquienne Miami-Illinois est parlée par les Miami et les Peoria, dont les terres ancestrales sont situées au sud des Grands Lacs. Cette région a fait partie de ce que les Français ont appelé le Pays d’en Haut. Au XIXe siècle, les déplacements forcés et le système de réserves ont causé une fracture culturelle. Les efforts à faire revivre la langue ont mené à la création du Miami-Illinois Digital Archive. Cet article illustre comment cette ressource riche peut aider les historiens à mieux comprendre ces sociétés autochtones.