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Entre Tejo e Mondego, nos séculos VI-XIV: povoamento e cultura material num espaço disputado
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Abstract(s)
As cerâmicas constituíram a principal fonte deste projeto, interpretando-se as suas mutações entre os séculos VI e XIV, como significantes da evolução das lógicas de organização social que se sucederam entre Tejo e Mondego.
Verificou-se que após a desagregação do mundo romano se afirmou o que denominamos como horizonte manual, fácies material da acentuada periferização da região no contexto peninsular.
A conquista muçulmana de 711 constituiu-se como catalisador da rutura com essa realidade social. O ressurgimento das modelações com torno rápido, nos séculos VIII-IX, denuncia uma estabilização dos mercados, inseparável de um processo de concentração populacional dinâmica que, no entanto, não se refletiu no plano militar.
Essa evolução facilitou a progressão asturiana até aos limites da diocese de Coimbra, em torno de 878, determinando uma oposição com o Baixo Tejo onde a matriz mediterrânea se reimplantou durante o século X. Já no vale do Mondego, a evolução da produção cerâmica traduziu-se na hegemonia do designado fundo autóctone-setentrional, dada a sua estanquidade
a influxos culturais exógenos. As conquistas de Almansor não alteraram esses ambientes produtivos dissemelhantes.
Ter-se-iam organizado sociedades extremamente compartimentadas e o controlo político nominal não significou a aculturação do vale do Mondego.
O avanço cristão do século XI determinou mesmo a expansão territorial do fundo autóctone, à medida que a região foi sendo integrada administrativamente pela promoção de vilas-concelho.
No entanto, essas soluções artefactuais não se sedimentaram no Baixo Tejo, onde a estrutura produtiva herdada do período islâmico perdeu vitalidade, mas as suas expressões materiais, como a estandardização morfológica ou a frequência de pintura, continuaram presentes.
De facto, à medida que o mundo cristão se afastou do modo de produção iminentemente rural, a capacidade instalada em Balata ganhou vantagem definitiva, como demonstram os contextos de síntese que comprovam a frequência crescente, ao longo da Baixa Idade Média, de formas abertas ou de jarras “mudéjares” em latitudes cada vez mais setentrionais.
Ceramic productions have been this project’s primary source, and their mutations between the 6th and 14th centuries have been interpreted as a result of the changing dynamics in the social organisation within the regions between the Tagus and the Mondego rivers. From this perspective, the definitive dissolution of the Roman world provoked the affirmation of what we called the “hand made ceramic horizon”, a material feature of the peripheralisation of the region in the context of the Iberian Peninsula. The Muslim conquest of 711 AD appears to have been the catalyst of a chasm in that social reality. The first noticeable evidence of the same was generalised reappearance of fastwheel mouldings between the 8th and 9th centuries, certainly a consequence of the stabilisation of markets, a phenomenon we find inseparable from a process of reconcentration of the population. However, this alteration was not followed by any switch in how settlements were structured, at least regarding their military value. This made it easier for the progression of the Asturian powers into the thresholds of the diocese of Coimbra, which occurred circa 878 AD. Such a situation created an opposition with that of the Lower Tagus region, where a Mediterranean character resurfaced throughout the 10th century. Meanwhile, at the Asturian-dominated areas, the evolution of ceramic production translated into a hegemony of what we call the “indigenous-northern horizon”, given its resistance to external cultural influxes. The conquests of Almansor did not provoke any structural changes to such dissimilar productive patterns. Highly compartmentalised societies were thus formed but the nominal political control, however, appearing not to have translated into an acculturation of the Mondego valley. Christian advancements during the 11th century, have actually caused the “indigenous horizon” to expand its territorial scope, insofar as the entire region was gradually integrated in an administrative system, where the main settlements evolved into a proto-urban feature. However, such artifacts did not succeed in the Lower Tagus. The productive structure inherited from the Islamic occupation has since lost some of its vitality, but most characteristic material expressions, such as standardised profiles or the dominance of white painting remained after the region was conquered. In fact, as the Christian world diversified its activities, whilst drifting away from its eminently rural production mode, a growing dispersion, during the Low Middle Ages, of the once scarce open shapes or “mudéjar” jugs in increasingly. northern latitudes, epitomizes the triumph of the previous “installed capacity” in the Balata province.
Ceramic productions have been this project’s primary source, and their mutations between the 6th and 14th centuries have been interpreted as a result of the changing dynamics in the social organisation within the regions between the Tagus and the Mondego rivers. From this perspective, the definitive dissolution of the Roman world provoked the affirmation of what we called the “hand made ceramic horizon”, a material feature of the peripheralisation of the region in the context of the Iberian Peninsula. The Muslim conquest of 711 AD appears to have been the catalyst of a chasm in that social reality. The first noticeable evidence of the same was generalised reappearance of fastwheel mouldings between the 8th and 9th centuries, certainly a consequence of the stabilisation of markets, a phenomenon we find inseparable from a process of reconcentration of the population. However, this alteration was not followed by any switch in how settlements were structured, at least regarding their military value. This made it easier for the progression of the Asturian powers into the thresholds of the diocese of Coimbra, which occurred circa 878 AD. Such a situation created an opposition with that of the Lower Tagus region, where a Mediterranean character resurfaced throughout the 10th century. Meanwhile, at the Asturian-dominated areas, the evolution of ceramic production translated into a hegemony of what we call the “indigenous-northern horizon”, given its resistance to external cultural influxes. The conquests of Almansor did not provoke any structural changes to such dissimilar productive patterns. Highly compartmentalised societies were thus formed but the nominal political control, however, appearing not to have translated into an acculturation of the Mondego valley. Christian advancements during the 11th century, have actually caused the “indigenous horizon” to expand its territorial scope, insofar as the entire region was gradually integrated in an administrative system, where the main settlements evolved into a proto-urban feature. However, such artifacts did not succeed in the Lower Tagus. The productive structure inherited from the Islamic occupation has since lost some of its vitality, but most characteristic material expressions, such as standardised profiles or the dominance of white painting remained after the region was conquered. In fact, as the Christian world diversified its activities, whilst drifting away from its eminently rural production mode, a growing dispersion, during the Low Middle Ages, of the once scarce open shapes or “mudéjar” jugs in increasingly. northern latitudes, epitomizes the triumph of the previous “installed capacity” in the Balata province.
Description
Keywords
cerâmica formações sociais alteridades culturais povoamento idade média