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By John Haldon

With unique essays by way of major students, this e-book explores the social heritage of the medieval japanese Roman Empire and provides illuminating new insights into our wisdom of Byzantine society.Provides interconnected essays of unique scholarship with regards to the social heritage of the Byzantine empireOffers groundbreaking theoretical and empirical examine within the learn of Byzantine societyIncludes priceless glossaries of sociological/theoretical phrases and Byzantine/medieval phrases

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E. women, and the degrees of consanguinity which are permitted, that the basic buildingblocks of social organization and culture are organized. Families are essentially groups of individuals united by the ties of marriage, blood, and/or adoption. The basic family unit, or nuclear family – husband, wife, and immature children – is more usually incorporated within or subordinated to a larger composite familial structure, including more than two generations, for example, which might include the parents of the husband or, less commonly, the wife, and referred to as an extended family.

All social systems generate codes of conduct and systems of rules, however simple they might be, to govern social relationships, and these generally involve the exercise of some form of power, either directly and coercively or abstractly, through inherited patterns of managing certain events or structures. They also usually involve ways of ensuring both continuity and the maintenance of the social and cultural order, but they are as subject to change and modification over time as any other forms of human behavior.

Yet in writing contributions for a social history of Byzantium, we inevitably engage with an attempt to take particular areas and treat them from the perspective of a specific set of questions, so that some injustice is done to the seamless reality of the cultural system as a whole. This introductory chapter is intended to remind the reader that the often very different approaches adopted by the contributors to the volume, on the one hand, and the artificial division of the subject “Byzantine society” into a number of separate topics, is simply a convenient heuristic: the overlaps and shared social and cultural spaces as well as the multiple functions of much social practice should remind us that we are, in the end, dealing with a whole which is far greater than the sum of the analytical parts, but which also has marginal areas which are as much part of Byzantine society as they may also be parts of, or associated with, a neighboring culture.

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