My contribution to the Iberian Connections workshop is about the connections that are made between times, places and peoples through the medium of the printed book.
The Smithfield Decretals are currently preserved in the British Library.
Both marginal micro-literatures and mysticism offer themselves as a modus loquendi a way of speaking, and a modus agenda (a way of acting) that comments upon or speaks to a center and speaks it otherwise.
I want to cross over to the other track, for a moment to think about the language of law and margins so as to provide a few “crossovers” for our topics.
The cognitive intuition of the importance of the margin in the process of studying texts, empirically demonstrated by psychologists and pedagogues cited in the attached article, explains the reasons why the margin of books is a coveted space.
First of all, thank you for presenting your work and sharing your research with Iberian Connections.
In 1475 two Jewish men, rabbi Mosé Maturel and his son-in-law Muysé, and a Christian friend, Alfonso de Córdoba, walked into the office of one of Seville’s many Christian notaries.
This is the third endeavour of Maríluz and Carolin of delving together into inquisitorial archives to trace irregular healers and their patients.
In my essay, “Leche and lagartijas: injecting the local into eighteenth-century Spanish American medical discourse,” I explorehow European and indigenous medical cultures that came into contact in Spain’s sixteenth- and seventeenth-century global empire continued their interactions well into the late colonial period through an ongoing negotiation of the local and the global.
Convent ledgers from colonial Arequipa, Peru, reveal that female religious communities spent large sums of money on a wide variety of medical ingredients in the care of their members.