Order and Chivalry

Order and Chivalry
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Knighthood and chivalry are commonly associated with courtly aristocracy and military prowess. Instead of focusing on the relationship between chivalry and nobility, Jesús D. Rodríguez-Velasco asks different questions. Does chivalry have anything to do with the emergence of an urban bourgeoisie? If so, how? And in a more general sense, what is the importance of chivalry in inventing and modifying a social class? In Order and Chivalry , Rodríguez-Velasco explores the role of chivalry in the emergence of the middle class in an increasingly urbanized fourteenth-century Castile. The book considers how secular, urban knighthood organizations came to life and created their own rules, which differed from martial and religiously oriented ideas of chivalry and knighthood. It delves into the cultural and legal processes that created orders of society as well as orders of knights. The first of these chivalric orders was the exclusively noble Castilian Orden de la Banda, or Order of the Sash, established by King Alfonso XI. Soon after that order was created, others appeared that drew membership from city-dwelling, bourgeois commoners. City institutions with ties to monarchy—including the Brotherhood of Knights and the Confraternities of Santa María de Gamonal and Santiago de Burgos—produced chivalric rules and statutes that redefined the privileges and political structures of urban society. By analyzing these foundational documents, such as Libro de la Banda , Order and Chivalry reveals how the poetics of order operated within the medieval Iberian world and beyond to transform the idea of the city and the practice of citizenship.

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Jesus D. Rodriguez-Velasco. Order and Chivalry

ORDER AND. CHIVALRY

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ORDER AND CHIVALRY

Ruth Mazo Karras, Series Editor

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The wholesale transformation of chivalric discourse is a theme that is too broad to be dealt with adequately in the present book. I have traced this transformation in various earlier studies (“De oficio a estado,” El debate, and “Invención”), and Georges Martin has advanced very similar arguments (“Control regio de la violencia nobiliaria”). The main idea is that in the thirteenth century, chivalric discourse is, above all, a discourse of the growing political power of the monarchy, a political theory in which the king seizes the political and juridical core of power.17 Chivalry constitutes one of the politico-juridical forms by which the nobility might be subjected to the central jurisdiction and it implies the construction of a social class that is furnished with systems of horizontal solidarity.

The institution of chivalry is not just an autonomous social construct, but also a natural alliance. Knighthood is not only pursuant to title 21 of the Second Partidas; rather, it is necessary to read it in relation to the concept of nature and of natural bonds as they are laid out in title 24 of the Fourth Partidas. The theory of knighthood developed in the Partidas entails reorganization of nobility and of new forms of subjection to the king.18 These new forms of subjection are based squarely on the incorporation of the idea of natural bonds: the knight, vested by the king, acquires an indissoluble natural bond with him—a bond that is directly translated from the hierarchical bonds of divine origin and theological interpretation.

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