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This article examines how early modern publics were shaped partly by dynamics of linguistic difference and physical distance. Taking Wales as its focus, it argues that barriers to communication have yet to be considered sufficiently in a literature which presents English language metropolitan discourses as normative. Particularist publics that drew upon different cultural heritages and employed different communicative practices to those prevailing in and around London deserve greater attention. This is illustrated principally by the vernacularizing impulses of Protestant reform in sixteenth-century Wales and the responses these elicited from Catholic interests, and also the attempts to construct political publics in Wales during the 1640s and 1650s. Early modern Welsh public culture was characterized by a degree of isolation from the genres and sites of critical opinion (such as newsbooks and coffeehouses); print production was underdeveloped; and there were logistical barriers to the spread of news. Conceptualizing early modern Wales as a “particularist public” can help enrich our understanding of center-locality relationships in other parts of the English (and subsequently British) realm.
This article responds to the pieces collected in this special issue of the Journal of British Studies, all of which seek to take some notion of the politics of the public sphere and either apply it to, or break it upon the wheel of, various versions of British history during the post-Reformation period. It seeks to bring the other articles into conversation both with one another as well as with existing work on the topic.
This article presents the different types of pendant crosses found in the burials of a Middle Byzantine graveyard at the Pisidian settlement of Sagalassos in south-western Turkey. The aim is to study both the chronology and function of these pectoral crosses. A variety of sources are used, ranging from stratigraphy and radiocarbon dates to contextual information and skeletal data. The crosses could be broadly dated to between the eleventh and thirteenth century AD, thus providing an indication of the lifespan of the cemetery. Moreover, the typological evolution, which was corroborated by parallels from other sites in the Byzantine Empire, allowed us to establish a horizontal stratigraphy for the graveyard. The pectoral crosses discussed here shed light on the funerary practices in this part of the Byzantine world. These generally proved to belong to very young children. They constitute a category of material culture that not only provides insights into the lives of the Byzantine population, especially in early childhood, but are also the material manifestation of the intersection between popular religion, magic, and funerary rites.