Showing posts with label conferences. Show all posts
Showing posts with label conferences. Show all posts

Wednesday, September 05, 2018

CFP: Celebrating Belle da Costa Greene: An Examination of Medievalists of Color within the Field (Saint Louis University)


We are very pleased to share this timely CFP (on behalf of Dr. Tarrell Campbell at Saint Louis University). Please circulate widely!

CALL FOR PAPERS


“Celebrating Belle da Costa Greene: An Examination of Medievalists of Color within the Field” (November 30-December 2, 2018,  Saint Louis University)


The African American Studies Program at Saint Louis University invites paper and panel proposals for “Celebrating Belle da Costa Greene: An Examination of Medievalists of Color within the Field,” a conference to be held at the Center for Global Citizenship on the campus of Saint Louis University in the heart of Midtown Saint Louis, Missouri.

The contemporary state of Medieval Studies is at a crossroads. Will the field remain an open, safe, and inclusive environment--reflective of its always, already integrated history--or will the present atmosphere of isolated thinking, white supremacy, and delimited academic freedom continue to reign? In accordance with those who seek the light, this conference will celebrate the life and accomplishments of Belle da Costa Greene and will contribute to the developing field of scholarship centered on the meaning of the “medieval” and “Middle Ages” as relates increasingly interdisciplinary and cross-regional conceptions of the premodern world. More specifically, the conference represents an opportunity to focus on those aspects of the “medieval” and “Middle Ages” specifically of interest to Medievalists of Color and in alignment with the life of Greene. Greene was a black woman who had to pass as white in order to gain entrance and acceptance into the racially fraught professional landscape of early twentieth-century New York. She was a prominent art historian and the first manuscript librarian of the Pierpont Morgan collection. She was also the first known person of color and second woman to be elected a Fellow of the Medieval Academy of America (1939). According to the Morgan Library & Museum website, "Greene was barely twenty when Morgan hired her, yet her intelligence, passion, and self-confidence eclipsed her relative inexperience, [and] she managed to help build one of America's greatest private libraries." Her legacy highlights the professional difficulties faced by Medievalists of Color, the personal sacrifices they make in order to belong to the field, and their extraordinary contributions to Medieval Studies.


This conference invites researchers to consider any aspect of the field as regards the life of Belle da Costa Greene; moreover, this conference invites scholarly perspectives of the “Other Middle Ages” by presenting research and resources that address the connectivity and mobility of the globe c. 500-1600 CE, particularly as relates the movements of racialized and othered bodies. Even more, the conference invites researchers who focus on new and novel ways of employing medieval historiographical, bibliographical, cosmological, etc. conceptions for contemporary analyses and explorations of human endeavors. What work (and violence) does the idea of “the Middle Ages” do in our scholarship, and what do we gain from a shared or comparative notion of the medieval? What do we lose when the field acts in a parochial manner, closing itself off and ostracizing scholars of color as Others. Papers and presentations will aim to contribute to a more inclusive view of the premodern world that de-centers European interpretations of the Middle Ages and recognizes dynamic globalisms and transient contemporary times.


Please include the title of proposed paper or panel and an abstract of about 500 words outlining how the paper or panel will fit with the conference theme. Be sure to include five keywords associated with the paper or the panel, name, title, position, affiliated institution, and a short biographical statement (40-50 words each) for all authors involved.

Faculty and graduate students are also welcome to apply to deliver a lightning talk + complementary paper and/or a primary source-based research presentation. Abstracts should be no longer than 300 words.


Lightning Talks


The conference will hold two panels of lightning talks (8 minutes each) based on short, pre-circulated papers (approx. 4 pages) summarizing current work on globalized conceptions of and connections within the medieval world. Lightning talks will engage field- or region-specific conceptualizations of “the medieval/Middle Ages.”


Roundtable discussions with respondents will follow. 


Primary Source-based Research Presentations


Submissions will also be accepted for 15- to 18-minute research presentations, each focused on a particular medieval primary source (text, image, object, etc.) that is useful for thinking in comparative or global perspectives. The source (an image or a selection from the source) should be pre-circulated to attendees.


Each talk will be followed by a moderated discussion.


All presenters are asked to submit a brief bibliography (5-10 entries) on resources related to their lightning talks or research presentations. After the symposium, these bibliographies will be curated and will contribute to the development of a canon of literatures on the global Middle Ages made always available to conference participants and attendees.*


Nota bene : The submission of a paper and/or panel proposal must be on the understanding that if the proposal is accepted, then the author (or authors) will register for and attend the conference.


The costs of attending the conference, including registration fees, travel, accommodation and other expenses, are the responsibility of the presenter(s) or their institutions.

Deadline: September 28, 2018


How to Apply:


Applications should be submitted in PDF form to conference organizer Tarrell R. Campbell (tarrell.campbell@slu.edu) by September 28, 2018. Those submitting paper, panel, lightning talks, and primary source presentations should prepare separate abstracts, respectively. Please include the following information:


Name:
Affiliation:
Faculty/Graduate Student/Independent Scholar:
Field:
Regional Specialization:
Proposed Format (Paper/Panel/Lightning Talk/Primary Source Presentation):


Abstracts of no longer than 500 words.


Notifications of acceptance will be made by no later than October 15, 2018.

***Interested in helping to organize the conference or conducting a workshop?***


Contact tarrell.campbell@slu.edu for more information.

Thursday, January 14, 2016

Alphabetic Reflections on MLA 2016 and Its Subconference

by JONATHAN HSY


[LEFT: A poster for the MLA Subconference on the front door of Cheer Up Charlies. RIGHT: A banner listing the names of MLA forums outside the book exhibit in the Austin Convention Center.]

The Modern Language Association (MLA) Convention in Austin is quickly receding into the past and I’ve tried to put some thoughts together as I returned to the routine of teaching this week. In part to honor Eileen Joy for her presence here at ITM (read her moving “commencement” blog post!) and to acknowledge her work as the Prime Mover in many communities I hold dear (BABEL, punctum books, punctum records, and postmedival among them), I wanted to offer some reflections on the MLA Convention and its Subconference—a recap of my overall experience in Austin, with some thoughts on where we (medieval studies and academia as a whole) might be heading.

#MLA16 and #SubCon16:
Alphabetic Reflections

[originally composed on January 12, 2016]

I’m fascinated by how “keywords” structure an increasing number of academic/activist collections and projects so my initial post-MLA reflections here take the form of an alphabet of keywords. (I’m also hoping to put together a collaborative session for MLA 2017 on keywords as method/practice but more on that soon!)

ACTIVISM is alive and well—in both the official MLA Convention and the Subconference.

BEARDS are ubiquitous in Austin. Locals really commit to their facial hair stylings.

CRIP & Queer Theory entwined in a cool way in "QueerCrips Across Time" (session 619) — a roundtable spanning the 12th century to 2016. An engaging convo about intersectional approaches and the dynamic interplay of historicist and presentist vantage points.

DISRUPTING DH continues to make powerful interventions in the field (yay Dorothy Kim and Jesse Stommel! I learned so much from the other presenters and the audience at #DisruptingDH. We need more "flipped" sessions like these.

ETHOS, not ethics. Medical humanities convos at MLA have reminded me of how important it is to shift from an abstract discourse of “ethics” to a sense of a lived ethos. How do we be/enact change we want in our various social spheres?

FOODOGRAPHY made MLA a joy on social media. Austin has some great food (from cheap tacos to exquisite splurges), and it all looks gorgeous on Instagram.

GOURDOUGH’S DONUTS totally lives up to the hype.

HUMANITY (toward ourselves and toward others) is crucial if we want the humanities to survive and thrive.

INSTITUTIONS can be transformed from within as well as from the outside. I like Eileen Joy’s idea (expressed in various talks she has given) that we need more “out-stitutions” (as well as “un-stitutions”?) that can change business-as-usual.

JOBS (or rather job security) in the humanities is not as strong as it could be. But I find that medievalists overall are especially supportive of one another and look out for earlier stage scholars. I appreciate that people are genuinely happy for others who are doing well, and the “market” does not define your intellect, potential, or worth.

KEYWORDS-based sessions are proliferating at MLA gatherings nowadays (recent examples: Digital Pedagogy, Disability, Medical Humanities, Middle English, Prismatic Ecology). What would happen if such keywords panels/projects started to speak to/work with each other?

LIBRARIANS are fun, smart, radical folks. Professors and academics should collaborate more with them.

MANELS (all-male panels) were thankfully absent in my experience of this MLA. Session 258 on “Interdisciplinary Vocabularies of DH” was an all-female panel, which is pretty awesome.

[ADDED January 14, 2016: Kudos to medievalists like Peter Buchanan who are forcefully responding today to the toxic MISOGYNY of certain scholar; all of this demonstrates that medieval studies (and academia, and the world) can do much better.]

NEWNESS in medieval studies makes me happy: especially global, crosscultural, comparative, and multigenerational approaches.

OPENNESS at MLA is improving but we can do better. I’m glad MLA took its theme seriously and had some sessions open to the public, but in my opinion some other things should really be open to absolutely anyone — especially the book exhibit.

PRESTIGE is still a big part of what MLA is "about" (in terms of the composition of committees and sessions etc.). While I understand that “celebrity sessions” do attract numbers, new voices should always be a part of any convo.

QUEERNESS in the sense of WEIRDNESS seemed to be more prevalent at this MLA (perhaps due to the location?). I am wonder now if I’d rather be “weirding” things than “queering” them.

RANDOM interactions with people in sessions outside your field are sometimes the best part of the conference.

STUDIUM is a great space for incubating art and knowledge, and I love that it has/is a compound.

TWITTER creates intriguingly awkward forms of intimacy. It’s a bit disorienting, in a good way, to meet someone in person and figure out how well they do/not match their avatar/online persona.

UNMAKING disciplines is just as important as perpetuating them.

VIRTUAL presence (tele-presence) was a factor in a few sessions, e.g., “special” cases of papers delivered via videoconference or embodied proxy. Speaking only for myself (and not for any committee or institution), I think MLA should more carefully consider what tele-presence might actually mean, given that not every MLA member can deliver a talk in person (due to financial, physical, cognitive, or other conditions). Having been on both sides of the job search process, I’m also all for more institutions going the Skype route for job interviews. MLA would still be a great wide-ranging conference (even more enjoyable!) without the interviews happening.

WHITENESS in some fields is still overwhelming (read this position paper by Annemarie Perez) but things are changing. The crowds at the #DisruptingDH session and GL/Q Queer Books Party were by the far the most varied of all the things I attended at this MLA. We need to cultivate more spaces where nobody is the “lonely only.”

XENOPHOBIA, Islamophobia, and racism are deeply intwined in US culture, and I’m encouraged that so many people (in sessions, academic work, and their personal lives) are doing their part to challenge these forces.

YOUTH was for me an unexpected theme across sessions: Chaucer and children (and teaching Chaucer to high school students), ageism and ableism in health discourses, generational rifts regarding student protests. I’m thinking more seriously about what it means for the academy to be by definition multigenerational and what that really means for its/our future.

ZONKED. Zen.

Monday, May 11, 2015

#Kzoo2015: some suggested sessions

 by J J Cohen

This week begins the annual pilgrimage of medievalists and their friends to Kalamazoo, Michigan for the FIFTIETH International Congress on Medieval Studies. I'm looking forward to seeing many of you there ... and on behalf of the BABEL Steering Committee want to bring to your attention two events you are most welcome to attend: the BABEL Party Friday at Bells and the BABEL/Material Collective Bar&Business Meeting Thursday (see below).

Here are also some suggestions for sessions to attend. The list is to be read alongside the Material Collective's collation of awesomeness (50 Kalamazoos). Please add your own suggestions to the comments!

THURSDAY 10 AM Fetzer 1005
Carolyn Dinshaw’s Chaucer’s Sexual Poetics, 1990–2015 
Sponsor: BABEL Working Group
Presider: Bruce Holsinger
Hermeneutics as Autobiography Steven F. Kruger, Queens College and Graduate Center, CUNY
Glosynge Is a Glorious Thynge Emma Maggie Solberg, Bowdoin College
The Tex(t)ual Body Myra Seaman, College of Charleston
Materna Lingua Nicholas Watson, Harvard Univ.
Chaucer’s Deadly Text Lynn Shutters, Colorado State Univ.
Documents and Doctrine: A Case for Chaucer’s Discerning Women Elizabeth Robertson, Univ. of Glasgow
Response: Carolyn Dinshaw, New York Univ

THURSDAY 3:30 PM Sangren 1710
Critical Imperative: The Future of Feminism 
Sponsor: Exemplaria: Medieval / Early Modern / Theory
Organizer: Patricia Clare Ingham, Indiana Univ.–Bloomington
Presider: Tison Pugh, Univ. of Central Florida
Feminism beyond Skepticism Ruth Evans, St. Louis Univ.
New Materialism and the Future of Feminism: The Case of Le Menagier de Paris Glenn Burger, Queens College and Graduate Center, CUNY
Not Your Mother’s Historical Continuity: Feminism, Historicism, and the Case of Christine de Pizan Lynn Shutters, Colorado State Univ.

THURSDAY 5:15 p.m. Fetzer 1035
BABEL Working Group and the Material Collective 
Reception with open bar
Please bring your ideas for next year's BABEL + postmedieval sessions!
NOTE FROM EILEEN: we will also be giving away copies of Cohen & Co.'s INHUMAN NATURE and Kathleen Kennedy's MEDIEVAL HACKERS at this reception!

FRIDAY 10:00 AM Bernhard 158
Quantum Medievalisms (A Roundtable)
Sponsor: postmedieval: a journal of medieval cultural studies
Organizer: Eileen Joy, BABEL Working Group
Presider: Angela R. Bennett Segler, New York Univ.
Schroedinger’s Woman Tara Mendola, New York Univ.
The Piers Plowman Uncertainty Principle James Eric Ensley, North Carolina State Univ.
Bedetimematter Christopher Roman, Kent State Univ.–Tuscarawas
Quantum Memory and Medieval Poetics of Forgetting Jenny Boyar, Univ. of Rochester
Quantum Queerness Karma Lochrie, Indiana Univ.–Bloomington

AND ALSO FRIDAY 10:00 AM Schneider 2355
False Friends: “Translation,” “Adaptation,” or “Creative Interpretation” of the Medieval Text? 
Sponsor: eth press
Organizer: Chris Piuma, Univ. of Toronto, and David Hadbawnik, Univ. at Buffalo
Presider: David Hadbawnik
The Nonce Taxonomies of Translation and Mary Jo Bang’s Inferno Lisa Ampleman, Univ. of Cincinnati
The Well of Anachronism: Experimental Translation, Medievalism, and Gender in Contemporary Poetics Shannon Maguire, Wilfrid Laurier Univ.
Return to Sender: Re-Flemishing Chaucer’s Flemish Tales in Verhalen voor Canterbury Jonathan Hsy, George Washington Univ.
“The harlot is talkative and wandering”: Conduct Literature, Medbh McGuckian, and the Postcolonial Subject Katharine W. Jager, Univ. of Houston-Downtown

AND ALSO ALSO FRIDAY 10:00 AM Bernhard 106
The Secret Life of Medieval Plants
Organizer: Rob Wakeman, Univ. of Maryland, and Danielle Allor, Rutgers Univ.
Presider: Rob Wakeman
Human-Plant Assemblages in Cornish Ordinalia Plays, Robert W. Barrett, Jr., Univ. of Illinois–Urbana-Champaign
What Makes the Cut: Selection and Omission in the Tree Catalog, Danielle Allor
The Secret Life of Dead Plants, Haylie Swenson, George Washington Univ.
“Ripeness is all”: Plants, Oedipal Myths, and King Lear, Vin Nardizzi, Univ. of British Columbia

FRIDAY 1:30 Fetzer 2030
Feeling Medieval: Teaching Emotion in the Middle Ages 
Sponsor: TEAMS (The Consortium for the Teaching of the Middle Ages)
Organizer: Thomas A. Goodmann, Univ. of Miami Presider: Thomas A. Goodmann
A Is for Affeccioun: Strategies for the History of Emotions in the Classroom Rebecca F. McNamara, Univ. of Sydney
“The folk gan laughen at his fantasye”: Contexts for Understanding Emotion in Several Medieval Genres Anne Scott, Northern Arizona Univ.
“Parzival’s Fear and Werther’s Loathing”: Teaching Emotions in Medieval and Modern German Literature to High School Students: An Experiment Ricarda Wagner, Univ. Heidelberg
Teaching Feeling: Asceticism, Critique, and Affective Piety Paul Megna, Univ. of California–Santa Barbara
Object Emotion: Inter- and Extra-disciplinary Graduate Teaching Stephanie Downes, Univ. of Melbourne

FRIDAY 3:30 Schneider 1140
Lost (A Roundtable)
Sponsor: Medieval and Early Modern Studies Institute (MEMSI), George Washington Univ.
Presider: Jeffrey J. Cohen
Lost Speech Randy P. Schiff, Univ. at Buffalo
Lost Time Christopher Roman, Kent State Univ.–Tuscarawas
Lost in Love Lowell Duckert, West Virginia Univ.
Lost English Dual Number Pronouns Daniel Remein, Univ. of Massachusetts–Boston
Lost at Sea / Adrift Eileen Joy, BABEL Working Group
Lost Causes Jonathan Hsy, George Washington Univ.
Lost in Thought Anne F. Harris, DePauw Univ.

FRIDAY 5:30 Bernhard East Ballroom
Medieval Originality: Looking Back, Looking Forward (A Panel Discussion)
Sponsor: Material Collective; Medieval Institute, Western Michigan Univ.
Organizer: Maggie M. Williams, William Paterson Univ./Material Collective
Presider: Maggie M. Williams
A panel discussion with Eileen C. Sweeney, Boston College/Society for Medieval and Renaissance Philosophy; Pamela King, Univ. of Glasgow/Medieval and Renaissance Drama Society (MRDS); Martha Bayless, Univ. of Oregon/Platinum Latin; Robert F. Berkhofer, III, Western Michigan Univ./Haskins Society; James Borders, Univ. of Michigan–Ann Arbor/Musicology at Kalamazoo; and, as respondent, Elizabeth C. Teviotdale, Western Michigan Univ.


FRIDAY 9 PM onwards (some of us might still be there Monday morning)
BABEL Annual Party at Bells Eccentric Cafe 355 E Kalamazoo Ave (an easy walk from the Radisson, where the shuttle bus lets off).
Make sure you ask a member of the BABEL Steering Committee for a wristband so that you can enjoy the fermented beverages in radical conviviality. Also, if you don't know anyone who is a member of BABEL, that is all the more reason to come. All are welcome, but especially YOU.

SATURDAY 1:30 Fetzer 2016
Unsettled Marks: To #;()@?”:—*!… and Beyond! (A Roundtable)
Sponsor: Grammar Rabble
Organizer: Richard H. Godden, Tulane Univ., and Shyama Rajendran, George Washington Univ. Presider: Shyama Rajendran
☧ Chrismon “Can Be Set Down as a Sign Wherever the Writer Likes” Damian Fleming, Indiana Univ.-Purdue Univ.–Fort Wayne
Students, Period Kisha G. Tracy, Fitchburg State Univ.
In Search of Lost Punctuation: The Medieval Uses and the Modern Absence of the Paraph Sarah Noonan, Lindenwood Univ.
You’ve Been Punc’t Cameron Hunt McNabb, Southeastern Univ.
Tiro and the Druids Bruce Holsinger, Univ. of Virginia
Poetry / Chris Piuma, Univ. of Toronto, and David Hadbawnik, Univ. at Buffalo

SATURDAY 3:30 Fetzer 1035
Medieval Ecocriticisms: What Can Medieval Studies Bring to Ecocriticism? (A Roundtable)
Sponsor: Medieval Ecocriticisms
Organizer: Heide Estes, Univ. of Cambridge
Presider: Jeffrey Cohen
Medieval Reliquaries as Functionally Differentiated Environments Rachel S. Anderson, Grand Valley State Univ.
Ecocriticism and Medieval Eschatology Justin Brent, Presbyterian College
Ecolinguistics: Deep Time and Medieval Language Contact Jonathan Hsy, George Washington Univ.
Medieval Gardens Allyson McNitt, Univ. of Oklahoma
Animals and Gods without Us in Medieval Religious Literature Mo Pareles, Northwestern Univ.
The Early Middle English Alliterative Tradition: Husbandry, Class, Economics, and Ecocriticism Matthew Pullen, South Dakota State Univ.
Patience, ISIS, and the Ecological Scars of Perpetual War Rob Wakeman, Univ. of Maryland

SUNDAY
If you make it all the way until Sunday ... well, just stay the night with the rest of us. Seriously. Enjoy a quiet transition into the ending of the semester. Starting later in the afternoon all who are still in Kalamazoo are most welcome to rendezvous, one last time, at Bells for food and drink and conviviality. AND here is a suggestion for your Sunday morning pre-brunch treat (yes! you can eat brunch with us afterwards!):
Sunday 10:30 AM Ecotastrophes (A Roundtable) Fetzer 1010
Sponsor: Oecologies: Inhabiting Premodern Worlds
Organizer: Robert Allen Rouse, Univ. of British Columbia
Presider: Robert Allen Rouse
Plague, English, and Other Natural Disasters David K. Coley, Simon Fraser Univ.
Cultivating Catastrophe in Medieval Anglo-Welsh Literature Daniel Helbert, Univ. of British Columbia
Neighboring Wastelands, Catastrophic Hospitality, and Sir Gawain and the Green Knight Richard H. Godden, Tulane Univ.
The Shape of Catastrophe
Jeffrey J. Cohen, George Washington Univ., and Lowell Duckert, West Virginia Univ.
Dark Skies and Black Gardens: Jessie Redmon Fauset’s Harlem Lady in the Medieval World Cord J. Whitaker, Wellesley College



(this post has been edited, with some of the comments moved into the main body to offer a more complete Kzoo list)

Friday, May 28, 2010

Letter to the MAA

by J J Cohen



I have emailed the following letter and link to the officers and councillors of the Medieval Academy of America. You may find a complete list of the MAA governance structure here.

You may be interested to know that the bylaws of the Academy state that the annual meeting "shall be held at a time and place to be fixed by the Executive Committee of the Council." The Executive Committee currently consists of Peggy Brown, Alice-Mary Talbot, Maryanne Kowaleski, Connie Berman, Peggy McCracken, Brian Patrick McGuire, and Danuta Shanzer.


Thank you, everyone, who assisted with this effort. I know that not everyone agrees with the idea of potentially moving the meeting. The discussion post has had several comments about holding protests while convening in Arizona, and I've received a few emails on that subject as well. I realize that the issue is not without complexity. For me, though, discussing the Middle Ages in the air conditioned comfort of an Arizona hotel, even with a protest, is insupportable. I am a believer in protests, but would prefer to see ours unfold via relocation, and in a situation where it doesn't otherwise appear that we are conducting business as usual.


The letter, of course, does not say this; and I don't know that every signatory would go so far as me. The letter simply urges that the location of the meeting be given serious scrutiny. I have faith in our elected MAA leadership; I trust that this scrutiny will happen.


-----------------
Dear President Elizabeth A. R. Brown, First Vice-President Alice-Mary Talbot, Second Vice-President Maryanne Kowaleski, and Councillors Constance Berman, Rita Copeland, William Diebold, Robin Fleming, Bruce Holsinger, Peggy McCracken, Brian Patrick McGuire, Mark Meyerson, Danuta Shanzer, Carol Symes, Nancy L. Wicker and Nancy Wu,


I am writing on behalf of the 142 medievalists who have, to date, signed an open letter to the Medieval Academy of America. In light of Arizona's SB 1070, we urge the MAA leadership to consider moving the April 2011 annual meeting from the state, and to make this decision (which many of us consider ethical) without regard to financial loss. Our letter reads:

We the undersigned condemn the immigration bill signed into law by Arizona governor Jan Brewer as racist and inhumane. We urge its immediate repeal. To demonstrate our support to those in Arizona whom the law targets, we request that the Medieval Academy of America seriously consider not holding its planned annual meeting of April 2011 in the state if the law remains in place, even if this means canceling the meeting and incurring a financial loss. We further urge that a theme on "Immigration and Tolerance" be added to the meeting's program no matter where it is held in order to place these recent events in a longer historical perspective.
You may find the complete text and the signatures here:
http://www.inthemedievalmiddle.com/2010/05/open-letter-to-medieval-academy-of.html

We thank you for your attention to this issue, which is of great importance to us.

Wednesday, September 23, 2009

York 1190: Jews and Others in the Wake of Massacre


by J J Cohen

The conference website is up.

Check out the program -- er, programme -- and, if you can, register to attend. Hope to see some ITM readers there.

Facebook friends and Twitter followers will, as usual, hear me obsess about my own talk as the time nears.

Tuesday, May 05, 2009

The Tiny Shriner Goes to Kalamazoo

by J J Cohen

The space on my office tchoke shelf ordinarily occupied by the Befezzed One is vacant. Examine the photograph at left and you'll see how forlorn the Lascivious Antelope has become. No one lingers to play with the mini boomerang, or the tiny tea plate imprinted with the Queen Mum's head. No one rolls the Ganesha Disc of Doom around the shelf. The gargoyles are melancholic in their solitiude, while the champagne-stained mug that Tiny uses as his jacuzzi stands so empty that its utter vacancy has become a kind of black hole of existential gravity.

This disappearance from his perch surveying Pennsylavnia Avenue can mean only one thing: the Shriner has left the building. Like thousands of medievalists from around the globe, Tiny is headed to Kalamazoo.

If you can't come this year, don't worry: the Shrinester has informed me that he is going to be sending constant tweets of his whereabouts and observations. If you are on Twitter, follow him. If you aren't, you can subscribe to his Twitter account's RSS feed, or you can read his musings in the box we added to the righthand side of the blog, or you can patiently await our posting of his musings here at ITM as a blog post.

Safe travels to those headed to Michigan. See you soon!

Monday, May 04, 2009

Jews, Jews and More Medieval Jews

by J J Cohen

Well there is this:
Though possible for 'Jew' to function as a synonym for 'heretic', Jews were usually seen as temporally other to Christians. Yet Ashkenazic Jewish communities cohabitated with urban Christians, becoming a community intimately involved in deliberation over belief. This paper examines what happens in the lived spaces between Christians and Jews, where there existed a potential for amity as well as complexity within hostility. The Jews of medieval England are so troubling to Christian orthodoxy, I will argue, for their very modernity.
And then there is this:
Much scholarship on the Jews of York tends, like medieval writings on Jews in general, to assume that they inhabited a culturally separate (and therefore religiously pure) space, as well as a kind of living past. Such temporal separation and cultural segregation seems unlikely, given what we can glimpse of Christian-Jewish contiguity, even in texts known for their antisemitism. Spurred by contemporary Jewish youth movements that argue that the Jewish future cannot be predetermined from its revered past, and taking into account recent scholarship on medieval Jewish hybridity, this essay argues that the determinative power of the massacre in 1190 can obscure a more complicated narrative of convivencia and coinhabitation.
Two portions of the same project, it will be a minor miracle if I can stop utilizing labor avoidance mechanisms long enough to get some work done on them.

Tuesday, October 07, 2008

Guest Post: Justin Brent, "Becoming the Medieval Jongleur"

by J J Cohen

At SEMA last week, Justin Brent gave a talk at a BABEL-sponsored panel entitled "The Place of the Medieval in the Present." A continuation of a conversation instigated at Kalamazoo, the panel was rich indeed, featuring excellent presentations by Myra Seaman and Erica Carson; Betsy McCormick; and closing remarks by Anne Clark Bartlett.

Justin's paper was, I thought, one of the most moving presentations I've attended, starting with an acknowledgment of his personal investment in the project and his own embodied response to that ownership ("If I have a tremble in my voice..."). We asked Justin if he'd be willing to post his paper here at ITM, and he was gracious enough to assent.

“Becoming the Medieval Jongleur”

The other day a colleague of mine was recalling what she was doing on the morning of September 11th, 2001. Still a graduate student, buried amidst moldy books in her studio apartment, Molly sat preparing for her orals, happily oblivious to the smoke and helicopters circling the Twin Towers in New York City. It was a phone call from her mom later that afternoon that broke her studious reverie and awakened her to the horror. Molly’s a first-year professor at Presbyterian College; for her, the anecdote was a testament to the otherworldliness of graduate school, allowing one to shut out the external world and inhabit a textual reality. Her story resonated with me because of how different my own 9/11 experience was. I had just begun teaching at Presbyterian College when the Towers fell; I was, in short, where she is now, learning as no doubt all of you know that teaching requires us to be creatures of this world, of the here and now, even if our subject is remote. Within an hour of the first plane’s impact, I knew about it. At our campus-wide convocation that morning, we learned of the second crash; we began with a prayer for those involved, hastily went through the motions of the convocation, and then rushed to our television and computer screens. Had I wanted to remain oblivious to the events of 9/11, I couldn’t have. Even at my provincial liberal arts college, an hour’s drive from a major city, it was impossible to remain aloof, insulated from the threat.

Mulling over my conversation with Molly, I couldn’t help thinking about the grad student both Molly and I were, not so long ago. So focused, so blinkered. I wonder: have I ever been as medieval as I was in graduate school? My Old English, Old Norse, Old French – hold your ears everyone – my LATIN all proclaim emphatically NO! My teaching load laughs uproariously at the ridiculous question—“ha ha ha, a medievalist? With this kind of course load?” And my family life, now far more complicated than it was then, replies with genuine curiosity, “Daddy… what’s medieval?”

With the explosion of non-medieval demands on my time, I often feel as though my ability to do medieval research has stagnated. There are no blocks of time for striking out into terra incognita. Even conference papers, until recently, were rehearsals of dissertation chapters. On the other hand, the courses I teach are now terra firma, thanks to the virtues of trial and error. I’m better at playing my medievalist part, at least for the limited duration of eighty minutes, and better as well at filing the medieval away in order to take up linguistics, composition, faculty status committee, school newspaper, and various other demands. The juggling routine no longer compromises my performance. I’ve become, in short, the medieval jongleur, quite adept at playing limited roles, intensely aware of and responsive to the audience in front of me, and dismissive of the content beyond the horizon of my class notes or conference presentation. Like a good jongleur, my performance introduces anachronisms from my audience’s present—Chaucer’s Pardoner becomes Jerry Falwell; Gutenberg’s press, the World Wide Web; Welsh literature, a discourse circumscribed by Western hegemony; Charlemagne’s siege at Saragossa, the Liberation of the Iraqi People. The connections, moreover, make sense, they feel relevant, build community, and my audience typically likes them.

And yet, I don’t entirely disagree with Nancy Partner, a trailblazer of medieval feminism who more recently has grown skeptical of “theory’s” relevance to the Middle Ages. At Kalamazoo last spring, she derided a Babel panel entitled “What is the Place of the Present in Medieval Studies?” One of her more critical comments went something like this:
…[M]edievalists suffer from a collective resentment at being ignored and slighted, a fear of being considered boring by definition, and are thus pathetically susceptible to acting out in exaggerated bids for attention.
Admittedly, Partner showed little tact. Are we all, for instance, pathetically susceptible? Be that as it may, the jongleur in me acknowledges, if not resentment at being ignored and slighted, at least anxiety about being overlooked; it acknowledges as well a fear of being considered boring; and yes, most emphatically does my jongleur acknowledge exaggerated bids for attention.

On the other hand, Don’t we all? Isn’t the historicizing or new-critical curmudgeon who feigns insulation from the things of this world nevertheless offering his own bid for attention? In all honesty, I’m less worried about bids for attention, indeed even exaggerated ones, than the opposite—an exclusively hindward gaze that overtly dismisses relevance to the present. To imply an exclusively backward focus risks relegating our discipline to the dustbin of the past.

Fortunately for us, some incredibly bright people in our field are refusing to consign us to the dustbin. Partner’s position, I am convinced, would change if she read their work. At present, I’m thinking of Steve Guthrie (though I could easily add Steven Kruger, Bruce Holsinger or Kathleen Biddick, but let’s stick with Steve G). His connection between the torture policies at Abu Ghraib and 14th Century Inquisition practices is breathtaking. Guthrie makes you realize that the past does have predictive power, that those of us who study it have an obligation to make our voices heard.

Jeffrey Cohen’s sense of temporality suggests we should be doing even more. It’s not enough that the past help us “understand better the present” or “render predictable the future” (Medieval Identity Machines). For Cohen, time itself must become a problem, and the medieval “middle” a hermeneutic for understanding it. He discerns … and let me throw Eileen Joy in there with Jeffrey … They discern in good scholarship an unsettled restlessness, a joie de vivre that embraces, even loves, the past, refuting any possibility of stability or consensus. I suspect that a good deal of the jongleur I’ve uncovered for this presentation owes its formulation to the “nomadic, mobile, vagrant” scholarship that Cohen called for at Kalamazoo this past Spring. His blog, moreover, has left a stamp on the field that will endure for many years to come. Consider for instance his recent post on “Messages to an Uncertain Future,” in which he characterizes Stonehenge, the Cairn at Maeshowe, and York Minster as “time capsules” and “messages to a known-in-advance receiver,” colonizing space and time in excess of our typical historical parameters. He invites us to consider: “How do you communicate with a future to which you will have become remote history?” While he doesn’t really offer an answer, Cohen implies that we look to Stonehenge, Maeshowe and York Minster as models.

Make no mistake, these are compelling cases for the relevant restlessness of the past. They’re big, they’re exciting, they’re important, and they’re changing medieval studies. Like Nancy Partner, I’m not always comfortable with the presentist claims they make, but unlike her, I wouldn’t want a field without them! Medieval studies, like any other scholarly discipline, should be receptive to what Betsy McCormick calls “hermeneutic juxtapositions”: it must allow divisions and indeed thrive on the rifts that these juxtapositions create. Failure to give voice to them isolates us, deprives us of relevance, invites snickers and spitballs from the back row, and leaves us vulnerable to academia’s grim reaper. If we fail to bring the present to medieval studies, provosts may decide medieval studies has no place in the present.

But eternal optimist that I am, I believe those who represent the future of medieval studies are jongleurs like myself, juggling their research endeavors with a variety of institutional demands and non-medieval teaching obligations. Perhaps we remember a time somewhat fondly when we could block the present out of our lives, bury ourselves in o-stem declensions, lose our way in the tangle of medieval romance, maybe even shiver with delight at holding a fourteenth century Book of Hours. Like the Roland jongleur, we may look back with nostalgia and reverence at our past, wanting to revisit it, caress it, even love it. But if love calls us to our medieval past, it also calls us to the things of this world.

Returning to the question at the beginning of this essay – that is, have I ever been as medieval as I was in graduate school? – let me now reply with an emphatic yes! Indeed, a much better one, and better because of the demands of this world. For although they tend to shatter and refract my medieval gaze into an unsettling array of fragmentary pieces, the jongleur eventually grows adept at assembling the pieces and integrating them into the audience’s present. Recalling the aftermath of my 9/11, I remember now that following convocation most of my History of the English Language students showed up for class, eager for someone to make sense of the crisis. But I was equally stunned, so we sat there in a state of uncomfortable silence until finally I dismissed the class. My inner-grad student had little training for such a crisis and therefore stood frozen, like Chaucer, before the gates of horn and ivory. But my inner jongleur, now seasoned with hindsight and a healthy dose of presentism, knows that I missed an opportunity. I should have turned on the classroom TV and grieved with them, like Margery Kempe at Calvary.


Wednesday, September 24, 2008

"Touching the Past" at GW

by J J Cohen

I realize that many readers -- and writers -- of In the Middle are currently obsessing over this great conference, which promises to be the champagne supernova of medieval studies, the Event that -- like Woodstock for the hippies -- will have everyone asking "Were you there? Did it change your life?" (No, I am not much given to hyperbole. Why do you ask?)

In order to avoid the inevitable let-down that follows the adrenaline rush of a really good conference, you may want to book your travel now for this far more intimate event. All are welcome, and once we finalize every detail I'll post on the symposium one more time. Oh yes, you might notice there is a heavy ITM presence there as well. We're like filthy microbes: we're everywhere.

OK, I have a plenary on Mandeville to write ...

Tuesday, September 23, 2008

CFP: Undergraduate Med/Ren Conference at Longwood

by J J Cohen

(from Kat Tracy, Longwood University)

Dear Colleagues,

Please find attached a Call for Papers for the Third Annual Meeting in the Middle Undergraduate Research Conference in Medieval and Renaissance Studies at Longwood University. The conference is March 27 & 28, 2009, and abstracts are to due to either Steven Isaac or me by Feb. 2, 2009.

This year's conference explores the margins of the medieval world: monstrosity, minorities, languages, gender, marginalized communities, monstrous behavior (violence, torture, etc.), countries on the outer edge of the medieval maps (Ireland, North Africa, Spain), non-Christian traditions ... So please encourage your students to submit papers on any discipline of medieval or Renaissance studies. If you have theatre students interested in performing, please let us know.

This year's plenary speakers are Jeffrey Jerome Cohen from George Washington University and Theresa Vann, Joseph S. Micallef Curator of the Malta Study Center at Hill Monastic Manuscript Library.

Registration information will be available on our website: www.longwood.edu/medieval very soon.

Monday, July 07, 2008

An Eccentric Theory about the Franklin's Tale

by J J Cohen

So I'm presenting this paper at NCS in Swansea -- where, according to the weather gadget in my iPhone, it has been 55 degrees and raining since May.

Offered in a session on "The Politics of Memory," my presentation's point of departure is a favorite book of mine, the anthropologist Richard Price's The Convict and the Colonel: A Story of Colonialism and Resistance in the Caribbean. Combining the personal with the archival, interviews with text, the present with the past, narrative with images, the book is a lucid -- and for me, absolutely entrancing -- examination of how a contemporary way of life can be distanced into a living past.
Through processes he calls variously postcarding, museumfication, patrimonialization, and folklorization, Price maps how Martinique's "traditional culture" was frozen into revered objects and texts, thereby estranging that culture from those who actually live it, invent with it, change it. Fascinated by Martinique since his first visited the island in 1962, and a part-year resident who lived through many of the changes he describes, Price has created a métissage of a book that performs the vitality he seeks to unearth (he speaks of collective, "subterranean" memories at 172; cf. 60) beneath official versions of the past: versions of history in which colonial struggle and atrocities like slavery are forgotten, vanish as lives that bear their traces are stilled into museum displays -- a transformation into uninhabited, uninhabitable spaces that denies the possibility of coevalness, continuity and endurance.

The Convict and the Colonel focuses on Médard Aribot, an artist who in 1925 participated in collective resistance against France's heavy-handed, ongoing colonialism and was exiled to Devil's Island as a result. Médard's father was African, and he grew up on an island where slavery (reinstituted by Napoleon) was "a living and vivid memory" (61). After his return to Martinique, Médard built a colorful house, a "gingerbreaded jewel of bricolage" where he dwelled for some time, but that fell eventually into ruin. Fifty years later, when Price was living on the island, the power of Médard's story "seemed tangible to rural Martiniquans," since the world they inhabited was still "hemmed in by sufficiently palpable (post)colonial structures" for them to feel that his struggle remained their own (172). Passing the site of the crumbled dwelling reminded local people of that important moment of resistance, especially as France was then transforming the island "from a producer economy to a heavily assisted welfare-based consumer economy" (xiii), prelude to its eventual fate as engine of a tourism machine. In 1987, the dilapidated structure was renovated to render its freshly painted walls and newly paved walkways a picturesque roadside attraction. Dubbed "The House of the Convict," no special history was attached to the rebuilt structure beyond its status as an object incarnating an earlier, more pastoral way of life -- vague emblem of lost days. Postcards with the seabound boulder known as Diamond Rock looming behind the empty dwelling began to circulate: the house, evacuated of its anticolonial history, was as lovely to gaze upon as the local flora surrounding its quaint architectural flourishes, the azure sea stretching behind. The house became, like the dark monolith and the blue water that formed its backdrop, an image without a past.

Price is interested in what happens to people who find themselves deprived through such aestheticization of their own past, a history obliterated into "official folklore" (173). What present is left open to the Martiniquans who find their lives estranged from a contemporaneity defined as modern and French? What is lost to this demand to assimilate culturally, linguistically, cognitively? What happens when local history is absorbed into an "amorphous, atemporal period of 'before'"(xi) in order to allow this transformation to proceed unquestioned? What future remains after a people's lived time is materialized as artifacts or as an archive that can be consumed by others rather than "actively produced" (183) within an ongoing present, when "everyday lives are turned into folklore before their very eyes"(186)? Is it possible to outlive your own modernity, and who gains through this temporal displacement?

This overview is, I realize, a long preamble of a tale. Yet I believe it directly relevant to how medieval English authors, including Chaucer, treated Wales and the Welsh. Here were a people sharing an island with the English, sharing a history and a contemporaneity. Yet English writers were content to employ "England" as a synonym for "Britain," a pars pro toto that from vantage points sufficiently distant from London is as reductive as it is galling. This English synecdochic practice had good precedent, especially from the twelfth-century onwards: Henry of Huntingdon wrote of "the most celebrated of islands, formerly called Albion, later Britain, now England" (Historia Anglorum 1.13), while the poet Wace transformed Geoffrey of Monmouth's regum Britanniae [kings of Britain] into regents ki Engleterre primes tindrent ["who were the first rulers of England," Roman de Brut 4].

Chaucer inhabited a polyglot, culturally restless archipelago, yet the island from which he writes appears in his work as a diminished geography that held diversity mainly in its past. His attenuated vision of Britain reveals an essential component of his Englishness: participation in a long tradition of passing over in silence the vitality and contemporary heterogeneity of the isles, imaging that the only modernity Britain can possess is singular and English.

The Wife of Bath's Tale, his single Arthurian narrative, implies that a hero tied intimately tied to Welsh nationalism is out of date. The regal warrior who in Geoffrey of Monmouth’s seminal narration conquered most of the known world becomes as insubstantial as the elves and fairies who once populated Britain but have since dwindled to their vanishing point. The Britons (that is, the Welsh) are aligned -- like the fairies and elves who become their magical doppelgangers -- with the “olde dayes” of the island, with the stillness of ancient history, with folklore rather than national narrative.

Chaucer's only avowedly "Celtic" narrative is the Franklin's Tale. Like all examples from this very English genre of writing, this “Breton lai” claims origin not on the island of Britain but from its near homonym, Brittany. This small feat of geographical acrobatics, familiar from Marie de France and a whole subgenre of English romances such as Sir Orfeo, makes it seem as if the story arrives from a direct line of communication between England and a mystical place across the channel, dooming nearby Wales and a potentially multicultural Britain to an oblivion of silence.

So, Chaucer ignores the non-English inhabitants with whom he shares his island by placing the action of the Franklin's Tale in Brittany rather than proximate Wales. This displaced setting seems especially perverse given that the names of the protagonists (Aurelius, Arveragus, and perhaps Dorigen) are taken from Geoffrey of Monmouth's History of the Kings of Britain, a profoundly influential text that provided the island a rich, pre-English history. With its resplendent envisioning of Arthur, Geoffrey’s History was also central to contemporary Welsh nationalism. Like all the Canterbury tales set abroad, however, the "speech and customs” of the characters in the Franklin’s Tale are (as John Bowers has observed) “thoroughly anglicized," as if the Bretons were Londoners and all the world England. When the knight Arveragus travels abroad to hone his chivalry, he goes to “Engelond, that cleped was eek Briteyne” (810), silently granting as primordial fact an equivalence of island and nation for which only England would argue.

And here is the eccentric -- or, at least, very difficult to prove -- part of my theory. The Franklin's Tale has typically been understood through reference to its primary source, Boccaccio's Filocolo -- as well it should be, since much of the story patently derives from that narrative. Yet the tale announces itself as the work of "old gentil Britouns ... rymeyed in hir firste Briton tonge" (709, 711), a narrative that the Franklin keeps "in remembraunce." I've already indicated that Breton "layes" are not necessarily all that "Celtic," representing more an English attempt at what Richard Price called museumfication, folklorizing, and postcarding -- one that involves playing up the magic of the temporally anterior culture. Such enchantment acknowledges that this world -- as charming and as beautiful and as dangerously alluring as it may shine -- that this nostalgia-tinged and now estranged world is resolutely premodern. Its time is that of the undifferentiated, amorphous, nonhistorical past, a period that has come to its disenchanted terminus, and can now be delectated only as "remembraunce."

The Franklin worries that he cannot add the expected "colours" (723, rhetorical ornamentation) to the Britoun narrative living in his memory, and that his performance will be "bare and pleyn" (720). The story he tells, however, is worse than sparse: it is subtractive, transporting Geoffrey of Monmouth's characters out of their British context completely, and fitting them into an Italian story that is not their own. Yet in a way Geoffrey's story returns, a kind of "subterranean memory" in the tale.

In the picture postcards from Martinique described by Richard Price, Médard's house (colonial history transported, decontextualized, and reinvented as a colorful remnant of forgotten past used to make render the present scenic) is haunted in background by the looming form of vast, dark Diamond Rock. Likewise the Franklin's Breton lai (Geoffrey of Monmouth transported, decontextualized, and reinvented to give a rather English story the patina of enchanted history while denying that past vitality, even meaning) is haunted by vast and looming lithic forms, the "grisly feendly rokkes blake" that so obsess Dorigen, the lai's heroine. Her anxiety, her fear that absolutely transfixes her is that these rocks will dash the happy life she enjoys with her husband Arveragus to pieces, will prevent him from returning from the errantry that brings him to England. "But wolde God that alle thise rokkes blake / Were sonken into helle!" she exclaims (891-2): her wish is that these stones that impinge upon her worried present with stark reminders of violence and death ("An hundred thousand bodyes of mankynde / Han rokkes slayn," 877-8) would sink below her field of vision, could be forgotten.

Thus the clerk Aurelius's hopeless task of making these rocks be swallowed into the oblivious sea ... a task that he performs with a book-derived magic that seems (erupting as it does from a tome-lined study that in many ways seems like Chaucer's own place of writing) like a recipe for composing a Breton lai ("He shewed hym, er he wente to sopeer, / Forestes, parkes ful of wilde deer ..."). This enchantment is easily dismissed for more mundane concerns, like dinner ("he clapte his handes two / And farewel! Al oure revel was ago"). It is also a spellbinding that can easily be disenchanted, since it has such a clear terminus, such a clear boundary ... since in its very application to the vanishing of the rocks it may involve nothing more than consulting a table of tides ("tables Tolletanes ... ful wel corrected").

Yet the rocks that may or may not dematerialize bring something more to the story, I would argue, than is evident at a first glance. Aurelius is, after all, a British king intimately connected in Geoffrey of Monmouth to the transporting to Britain of huge rocks: it is to satisfy this monarch that Merlin moves Stonehenge from Ireland to Salisbury Plain. There the towering circle of stones is supposed to commemorate feternally the victory of the Britons against the invading Saxons. Said to possess curative powers, these rocks do not destroy life, but give to those who have perished in battle an enduring and living memory. They materialize in the present an anticolonial history, while bringing into that present other stories (tales of giants and Africa and Ireland). How interesting, then, to find Geoffrey's chorea gigantum, Stonehenge, transformed into "grisly rokkes blake" limning the coast of Brittany, menacing the romantic dreams of a Chaucerian heroine, a perturbing backdrop to what should have been a pleasantly English tale.