Friday, July 31, 2009

Homeward Bound

[illustration: many things are better in Paris, but at least one thing is worse: the clowns are frightening. Always frightening. Here is one at the Paris Plages, the stretch of the Seine that has been transformed into a summer beach]

by J J Cohen

All good things ...

After a month abroad I return to the US tomorrow. Each segment of the journey went well: I was happy with my Leeds keynote and the conference itself; Italy (or the small portion I saw of it) was fantastic; and Paris has been ... well, Paris. Not an eternal city, but -- from the vantage point of our apartment here on the rue Claude Bernard -- a city of everyday lives, of easygoing camaraderie as well as people happy in their solitude. The café has allowed Parisians to perfect the art of beings at ease with oneself. I will miss it here.

Au revoir, et à bientôt.

Tuesday, July 28, 2009

Monday, July 27, 2009

The BABEL Working Group is on Facebook

Figure 1. Tiny in his favorite position: upside-down in a pint glass [University of Leeds, July 2009]

by EILEEN JOY

Just a quick note to say that the BABEL Working Group is now on Facebook, and in addition to our regular website, this is just another way to keep track of the ongoing activities, publishing and other projects, and peripatetic wanderings over land and sea of the Group. Become a fan and we'll send you Tiny Shriner kisses, or Tiny high-fives, or coupons for half-off of Tiny sneers, if that's what you prefer. Plus, you'll be able to access all sorts of embarrassing photos of ITM bloggers, caught with Tiny in compromising positions all over the globe. Seriously, who doesn't want to see those?

Global Middle Ages: Where Supercomputing Meets Medieval Studies

by J J Cohen

Three interconnected websites that every medievalist should know about are:
All three can also be accessed through this elegantly constructed portal. Directed by Geraldine Heng and Susan Noakes, the project aims to create new collaborative spaces within which to map out new ways of understanding a geographically expansive and millennium-long Middle Ages.

The resources here are quite deep. Follow the links and see for yourself: these are sites to watch. 

Sunday, July 26, 2009

Greetings, Not From, But To the Anglo-Saxonists in Newfoundland

by EILEEN JOY

While Jeffrey is somewhere in Paris with his family [envy, jealousy, and splenetic fumes as I languish in the American midwest; well . . . not really, but . . .], and Karl is, perhaps, either lounging on a Bermuda beach, after having embezzled all of the money from the coffers at In The Middle [wait a minute, we don't have any coffers, just coffee], or lying underneath various tables at various bars in New York City, I thought I would take this opportunity to send a "hello" and a "wish we were there" to Mary Kate and all of the Anglo-Saxonists [and sundry others] gathered this coming week [Monday, July 27 through Friday, July 31] at Memorial University in St John's, Newfoundland for the 2009 biannual meeting of the International Society of Anglo-Saxonists. The conference program looks fantastic [the theme this time around is the maritime world of the Anglo-Saxons] and quite a few of the members of the BABEL Working Group as well as some of our favorite medievalist bloggers and postmedieval Board members will be in attendance, giving papers, and participating in the workshops. Perhaps if we're very lucky, Mary Kate will blog and/or live-tweet some of the sessions, but in any case, here are what I see as some of the highlights:

Monday, July 27th:

Daniel Donoghue [Harvard University] is giving a paper, "Reading Old English Poems with the Help of Cognitive Science" [9:15 am session]

Lisa Weston [California State University, Fresno] is giving a paper, "Sailing Seas of Ink: The Psychogeography of the Literate Imagination" [4:00 pm session]

Tuesday, July 28th:


Keynote Address: Allen Frantzen [Loyola University, Chicago], "Over, In, and Under Water: Connecting Food and Identity in Anglo-Saxon England" [9:00-10:00 am]

"Lexomics for Anglo-Saxon Literature," with Michael Drout (English), Mike Kahn (Statistics), Mark LeBlanc (Computer Science) and Christina Nelson (Computer Science), Wheaton College, Norton, MA [10:30 am session]

Martin Foys [Drew University] is giving a paper, "Of Yrlande mid scyphere: The Irish Sea Raids of King Harold’s Sons, and the Redoubling of History" [1:30 pm session]

Fabienne Michelet [University of Toronto] is giving a paper, "Sea-crossings and Memory in Old English Poetry" [3:30 pm session]

Wednesday, July 29th:

Robin Norris [Carleton University], "The Exile of Saint Theophistis" [10:30 pm session]

Friday, July 31st:

An entire session on whales [!]: Session 13, "The Anglo-Saxons and the Whale," organized by Haruko Momma [New York University], and featuring papers by Haruko [Hal], Ian David Riddler, Carol Neuman de Vegvar, and Caroline Esser [10:30 am session]

[Mary Kate is chairing Session 14, 2:00 pm, on "Vernacular Prose: After the Editions," featuring papers by Bruce Gilchrist, "Rethinking Alfredian Manuscripts" and Nicholas P. Brooks, "Anglo-Saxon ‘Chronicle’ or ‘Chronicles’? What's in a Name"]

More detailed information about individual sessions and papers can be found on the conference website, hyperlinked above, where abstracts, in addition to the programme, are also provided. And in the meantime, happy sailing!

Carte postale de Paris

by J J Cohen

My family is well ensconced in our Parisian apartment, not far from the market and restaurants of the Rue Mouffetard. We've spent long days walking the city. Today after the Cluny, Jardin de Luxembourg, and Tour de France, the kids finally reached their breaking point ... so after an early dinner (6:30 PM -- two hours earlier than most anyone else around here would consider sitting down to dine), everyone except me is engrossed in watching Belleville Rendez-vous. I'm a fan of the film, but have seen it too many times, and the inane song they play throughout tends to get stuck in my head. I thought I'd compose a blog post instead.

The last time I was in Paris was 1994, when New Chaucer Society met at the Sorbonne. I had organized a panel on the material body in Chaucer, and remember that the Aranye Fradenburg's inspiring but somber meditation on the subject yielded a far less mirthful session than I had anticipated (and I love it when events do not follow their given plan). There were also some nasty and not well researched remarks about queer theory and Chaucer from a senior luminary that made the high regard I had held him in vanish. Good times, good times.

I love being in the city now with my family. Wendy does not speak French, but she throws herself into ordering food and negotiating social exchanges with aplomb: if Spanish or Italian comes out, so be it. Alex has a year of French under his belt, but has had a harder time gathering the courage to speak up and practice what he knows. Katherine meanwhile doesn't seem to need any language skills at all to charm and bend to her will. Her smile and her good humor are enough to make the gruffest Parisians do unexpected things. Today, for example, the owner of the café where we were having an afternoon drink scooped her up and brought her behind the bar to show her the cash register, the washing machines, the workings of the restaurant that most people don't get to see. 

A few other memories of the trip so far:
  • I finally got to see the Musée de Quai Branly. The building was not nearly as innovative as I expected, mostly connecting the non-Western with the natural and the freeform. Its grounds, for example, are not far from the Eiffel Tower, but because they are enclosed by glass walls and filled with grasses and meandering paths and dotted with stereo speakers ineptly disguised as stones that emit insect and animal noises, the intended effect seems to be ... primitivism and nature. Are those the best associations for the les autres inside? Aren't we supposed to have moved beyond the denial of coevalness? Granted, the exhibits sometimes challenge that conflation: ancient Australian aboriginal art, for example, alongside art by a contemporary maker of aboriginal descent. The building is beautiful, except for the leaf decals on the windows, and the artifacts are nicely displayed, but all in all the place reminds me quite a bit of the prehistory exhibit at the Museum of London. It is easy to aestheticize objects when you feel little connection to the people who made them.
  • We watched the Tour de France today, live. We staked out a shady spot along the Seine, not far from the Jardins des Plantes. After waiting 45 minutes, the bikers passed in about three seconds. Seriously: blink, and they were gone.
  • Yesterday we made the trek to Mont Saint Michel, a location I've written about but never had the chance to visit. The journey through Normandy made a great impression on me, not so much because it is scenic, but more because I could finally place all those towns and cities connected to the eleventh century invaders of England.
  • On our first evening in Paris, weary from travel and wet with rain, we made our way to a nearby café for dinner. I asked the waiter, in my creaky French, peut-on prendre le croque monsieur sans jambon -- because Katherine really wanted a grilled cheese, not a ham and cheese sandwich. He arched an eyebrow and announced, in his perfect French, yes one could have such a thing, but one should not, because it would taste terrible. I ordered the sandwich anyway, and by the end of the meal Katherine's charm had finally worked. I think it was the enthusiasm she showed for dessert.
  • The apartment we've rented belongs to a professor of literature at the Sorbonne. She spends the summers in London, with her partner. Some of the books on her many shelves: Rabelais Oeuvres Complètes, Albert Camus Essais, Frédéric Nietzsche Le gai Savoir, Flavius Josèphe Histoire ancienne des Juifs, Robert Laffont La Légende Arthurienne ... I may never leave.


Wednesday, July 22, 2009

My Italy Revelation: I am not Going to Kalamazoo in 2010

by J J Cohen

Although I mostly seemed to sit at a table at the Stables pub and drink (my new favorite is the shandy, half lager and half lemonade: thanks Josh!), the Leeds conference was quite a learning experience. I met many people whose work I have long admired, many others whose work I now admire, many bloggers whose work I follow (Jonathan Jarrett was especially good to meet, and so were Meli and Magistra, and ADM is always fun) and some very bright young in the field folk in whom I have great confidence. Plus I got to hang out quite a bit with Mary Kate and Eileen: what could be better than that? Mary Kate and I shared scones and tea together; Eileen slept in my bed at the Yotel. That isn't what it seems but that is all I will say.

In the days after the IMC, somewhere in the extinct volcanoes turned picturesque hills outside of Rome, when life had slowed down to a pace I haven't enjoyed in years and few people surrounded me besides family, I realized that once I stop being department chair on January 1 2010 I need to dial down the intensity of my life, first off by containing the ever-proliferating commitments I've been making. I'm giving a lecture in York in March, and have organized a panel for NCS Siena in July ... but my son's bar mitzvah is in April, I am tired of missing my daughter's events at her school, I have a book I need to begin to write, I have four essays due in the fall and a special issue of postmedieval I am co-editing, and on and on. Plus I am directing a little medieval and early modern studies institute.

I need, more than anything, to have some pause -- and lacking that, simply to undertake less.

The last week offered some of that, and the next ten days will offer some more. I'm in Paris right now. Getting here was tough, and featured a marathon sprint through Heathrow to catch a departing plane (how our five year old kept up with us I have no idea), but we had dinner at café near our flat as a thunderstorm swept the heat from the city. The windows are open on the Rue Claude Bernard, and city sounds and French conversations drift in. Will anyone miss me if I simply don't return to the States?

Tuesday, July 21, 2009

Nicole Nolan Sidhu on Gender and Middle English Studies

by J J Cohen

The latest Literature Compass [6/4 (2009): 864–885] has a fascinating essay by Nicole Nolan Sidhu on "Love in a Cold Climate: The Future of  Feminism and Gender Studies in Middle English  Scholarship." Her argument, in a nutshell, is that while gender studies have increased steadily in the field of Middle English studies since the 1990s, such scholarship is not generally undertaken by those at the (US News and World Report determined) top 50 research institutions, and does not appear with frequency in top tier journals. Given the inherent importance of such work, the evident lack prestige of gender studies is deeply troubling, especially as young in the field scholars who undertake such scholarship move towards tenure.

The study is quite provocative, and well worth reading. I wish it didn't make so much of my offhand remark about a medievalist trifecta of journals way back when (at least not without bringing up the vigorous discussion that ensued: I was not making an ex cathedra pronouncement, mainly because I don't have a cathedra to sit upon). Highlight for me: the outline of the careers of Holly Crocker and Tison Pugh as scholars engaged in extremely important gender studies projects without sufficient institutional (in the large sense) support.

While I do wonder if much gender studies work hasn't become less visible simply because it is no longer named or called out (i.e. some of the topics that are being discussed right now really can't be analyzed without feminism, but feminism might not be a keyword that is called out in the work), Sidhu's essay, together with Liz Scala's recent essay on gender and historicism, suggests that a gulf exists between how much the field says it values feminism, gender studies, and queer theory, not enough of it is being published in the most visible journals and by scholars at elite universities. 

CFP for Kzoo 2010: The Glamour of Grammar

by Karl Steel, on behalf of Erik Butler and Irina Dumitrescu

CFP: The Glamour of Grammar (Kalamazoo 2010)

(With apologies for cross-posting)

If conventional, twenty-first-century thinking holds that grammar is a dull set of descriptions and prescriptions consisting only of skeletal schemes of morphology and syntax, it is worth remembering that these structures have crystallized out of a more dynamic mass of language. Grammar is theory—a way of seeing patterns and paradigms that only become visible when one steps back from mundane, everyday exchanges (which for the most part do not extend beyond immediate concerns—and can often be negotiated nonverbally) and seeks to comprehend the rules that permit more complex interactions.

Grammar, then, is not the province of pedants. Instead, it is a generative matrix for projects of inquiry. Just as mathematics and music have structures that provide the basis for more complicated operations (e.g., multiplication tables and scales), what the French call the “human sciences” (sciences humaines) and the Germans the “sciences of the spirit” (Geisteswissenschaften) rely upon grammar—elementary patterns distilled from the best exemplars of linguistic performance, literary or otherwise—to actuate their potential.

This panel takes its inspiration from the learned and stimulating explorations of medieval grammatical culture by scholars such as Martin Irvine, Vivien Law, and Rita Copeland. The session will be open to a variety of approaches: inventive readings of grammatical texts, discussions of medieval literature about grammar, literary analyses that are particularly attuned to questions of grammar, philosophies of grammar, and the relationship of 'grammatica' to literary theory, composition, and pedagogy. We hope for careful, reflective, and playful approaches to "la grammaire, qui sait régenter jusqu'aux rois!"

Please send your abstract and the Participant Information Form to Erik Butler (hbutle2 – at – emory.edu) and Irina Dumitrescu (idumitrescu – at – smu.edu) by September 15, 2009. Papers will be a maximum of twenty minutes long.

Participant Information Form

Monday, July 20, 2009

Postcard from Pompeii

by J J Cohen

Immediately after the Leeds conference ended, I departed for Italy. My in-laws live not far from Segni, and I met the rest of my family in Rome to visit with them. We're staying in Colleferro, a town without much history ... but proximity to much that is both historic and beautiful. 

I was invited to give a paper in Salerno six years ago, so I know the Amalfi coast a little bit, but Rome is new to me. My Latin has proven, for once, to be a useful language. Today we visited Pompeii, and the rebuilt ruins far exceeded our expectations: you behold something that seems frozen in time (the moment the town was engulfed in volcanic ash), but which at a longer regard is an accretion of two centuries of wanting the place to seem as if it existed in such timelessness. That is, visiting the ruins is as much about nineteenth-century Grand Tours and desires for a unsullied classical age as it is learning about life in a Roman seaside city. And of course this city shows (if you look hard enough) its former lives as a Greek, Samnite, Etruscan space -- as an impure, cosmopolitan, ever-changing settlement.

Pictured at left are two aspiring archeologists, who were in bliss as we wandered the ruins. Each would from time to time glance nervously at nearby Vesuvius, to ensure that it wasn't about to erupt again, and turn us into cavities in the ash into which future explorers would pour plaster to create an unwilling memento mori.

Saturday, July 18, 2009

Alexander Penetrated and Undone: Queer Orientations in the Old English "Letter of Alexander to Aristotle"

by EILEEN JOY

As indicated in an earlier post, I still owe ITM readers a second installment on my impressions of and reflections upon the seminar on the life-work of Leo Bersani, "Reading Leo Bersani: A Retrospective," organized by Th(e)eories: Critical Theory and Sexuality Studies, and that really is coming [for real; no more lies], but in the meantime I want to share with everyone here my paper from the International Medieval Congress [University of Leeds; 13-16 July 2009], "Alexander Penetrated and Undone: Queer Orientations in the Old English Letter of Alexander to Aristotle," which, in many respects, was heavily influenced by the time I spent at University College Dublin just a few weeks before with Leo Bersani and queer company. Please forgive its somewhat pell-mell nature/organization, as it represents my first stab at this text, which I might remind everyone is contained in the British Library, Vitellius A.xv manuscript, Nowell codex, where it is situated with five other texts: a fragmentary life of St. Christopher, the Wonders of the East, Beowulf, and Judith. I do not think the placement of this text alongside Beowulf is at all capricious or accidental, and would even go so far as to argue that there is a connection, via this text, between Beowulf and his Geats and the Scythians of Herodotus's Histories, but I leave that more full argument for another day. Herewith, the paper, as read at Leeds, with just a few emendations:

Alexander Penetrated and Undone: Queer Orientations in the Old English Letter of Alexander to Aristotle

Wednesday, July 15, 2009

Coming Twitterific Attractions: Leeds Live Blog IV and V

by EILEEN JOY

Just a quick note here to say that there will be two more Leeds Congress sessions live-blogged by me today and tomorrow:

Session 1201, New Voices in Anglo-Saxon Studies, I: Bodily Matters and Material Ruins in Anglo-Saxon Literature and Culture

Session 1501, Pagans and Sexuality, I: Exemplars

Leeds Live Blog III: Unorthodox Beings Inhabiting Liminal Moments and Spaces

Figure 1. The Swamp of Sadness

by EILEEN JOY

In yet another Twitterific installment of live-blogging sessions at the Leeds Congress, I give you my Twitter posts from yesterday [Tuesday], when I attended the second session sponsored by the Mearcstapa group [Monsters: The Experimental Association for the Research of Cryptozoology through Scholarly Theory and Practical Application] and the Glasgow Centre for Medieval & Renaissance Studies:

Unorthodox Beings II: Inhabiting Liminal Moments and Spaces
Organizer and Moderator: Asa Simon Mittman [California State University, Chico]

"Torture and Orthodoxy in Late Medieval Hagiography"
Larissa Tracy [Longwood University, Virginia]

'The door immediately gave way': Heroes, Monsters, and the 'Contested Doorway' in Beowulf and Medieval Northern Literature"
Justin Noetzel [Saint Louis University, Missouri]

Teratology and Gynecology: Menstrual Fluid and Monsters in Pseudo Albertus Magnus's De secretis mulierum"
Sarah Alison Miller [Duquesne University, Pennsylvania]

And now Kat Tracy and torture and late medieval hagiography. [about 20 hours ago from Twitterrific]

Kat [Larissa] is interested in the interest in torture in hagiography and its relation to medieval law. [about 20 hours ago from Twitterrific]

Torture may have backfired and invited dissent against the Church. [about 20 hours ago from Twitterrific]

The images of the torture of saints at the hands of pagan inquisitors was deeply embedded in the medieval psyche. [about 20 hours ago from Twitterrific]

Vernacular hagiography may have established dangerous precedents of resistance which heterodox Church dissenters could have exploited. [about 20 hours ago from Twitterrific]

In other words, these narratives of torture could have provided models of heroic resistance which might have sustained accused heretics. [about 20 hours ago from Twitterrific]

Authority of Church versus heretics therefore becomes a fluid concept. [about 20 hours ago from Twitterrific]

This extended to the sphere of civil government. From romance [hagiography] to the political sphere, so to speak. Literature provided models of resistance. [about 20 hours ago from Twitterrific]

Waldensians, and Cathars, for example, could emulate the steadfastness of the saints. [about 20 hours ago from Twitterrific]

The use of real torture against heretics only reinforced their symbolic/real connections to early martyrs that they themselves claimed. [about 20 hours ago from Twitterrific]

Abuses of the actual legal rules on torture only further emboldened the populace in its distrust of judicial authority. [about 20 hours ago from Twitterrific]

Kat is drawing upon Daniel Baraz's work on medieval cruelty, which really is excellent work. [about 20 hours ago from Twitterrific]

And now Justin Noetzel on doorways as contested spaces in Beowulf and in medieval Scandinavian literature. [about 20 hours ago from Twitterrific]

Begins by recounting a saga ghost story about a woman in the larder--a ghost--who served food to visitors who were not treated well by the hosts. [about 20 hours ago from Twitterrific]

The doorway in this literature possesses power. This is related to ancient folktales where the door represents the last line of human defense against the outside world, including monsters. [about 20 hours ago from Twitterrific]

Since both humans and monsters possess houses with doors, they serve as uncanny doubles to each other. [about 20 hours ago from Twitterrific]

Do these doorways represent a form of nostalgia for a convivial domesticity that is always an object of violence and destruction? [about 19 hours ago from Twitterrific]

The victory of the good guy is always uncertain in these fights that take place in domestic spaces. Hence, the grappling and wrestling [intimate/extimate combat in intimate spaces]. [about 19 hours ago from Twitterrific]

These struggles are physically intimate: Justin now narrates Grettir's fight with the troll/ghost Glaumr, and of course Beowulf's two Grendelkin fights. [about 19 hours ago from Twitterrific]

But we should be cautious in equating all of Beowulf's fights to each other, or to Grettir's. [about 19 hours ago from Twitterrific]

Glaumr, for example, straddles an entire house, struggling to destroy the entire human edifice and everyone inside. [about 19 hours ago from Twitterrific]

Beowulf and Grendel, however, straddle each other on the inside of the house. [about 19 hours ago from Twitterrific]

In Beowulf, there is great emphasis on Grendel's violence to the hall's door. [about 19 hours ago from Twitterrific]

Grendel literally pulls open the hall's mouth, which is like a predatorial ripping apart of the jaw of human culture. [about 19 hours ago from Twitterrific]

But Grendel also tries to get through that same door when Beowulf has Grendel's shoulder in his grip. [about 19 hours ago from Twitterrific]

In a sense, the monster has a better fighting chance on the outside. Grettir knows that Glaumr is more powerful outside. [about 19 hours ago from Twitterrific]

This is why the mere is a more dangerous space for Beowulf than Heorot. [about 19 hours ago from Twitterrific]

In one saga, a man asks to be buried standing up in his kitchen doorway where he can still control entry to his house and the larder after death. [about 19 hours ago from Twitterrific]

There are actual door-courts in some sagas, where domestic property suits could be settled, but we have no evidence of these in reality.about 19 hours ago from Twitterrific

The dead are subject to the same legal statutes as the living in door-courts, which involve disputes with ghosts [typically about entry back into the house]. [about 19 hours ago from Twitterrific]

Here is some "doorway wisdom" from Grettir's Saga: "peril waits at a man's door, though another goes in before.... [about 19 hours ago from Twitterrific]

.... You should consider what fate you yourself will meet in the end." [about 19 hours ago from Twitterrific]

And now Sarah Alison Miller and teratology and gynecology. [about 19 hours ago from Twitterrific]

Menstrual fluid and monsters in Pseudo Albertus Magnus's De secretis mulierum. [about 19 hours ago from Twitterrific]

This and other treatises like it purported to describe women's secret body parts/areas that were technically "out of bounds" and monstrous but also peculiarly attractive. E. Grosz: women's bodies encapsulate modes of seepage. [about 19 hours ago from Twitterrific]

Women's bodies, similar to other monstrous bodies, escaped normal boundary markers-- they could not be contained. [about 19 hours ago from Twitterrific]

Menstrual fluid demonstrated [to these medieval medical writers] how the woman's/monster's body threatens other bodies. [about 19 hours ago from Twitterrific]

So-called monstrous births revealed the woman's body's potential to broach territories in frightening ways. [about 19 hours ago from Twitterrific]

Menstrual fluid was seen as something that, if retained in the body too long, threatened the supposed "balance" of women's physiology. [about 19 hours ago from Twitterrific]

Pseudo Albertus warns men against intercourse with menstruating women. [about 19 hours ago from Twitterrific]

Commentators A and B go further and even accuse women of sometimes mutilating themselves with iron instruments in order to bleed from the inside and thereby poison their genitals and sexual partners. [about 19 hours ago from Twitterrific]

Okay--seriously, this is difficult to listen to. Let's pause to consider my Hermes tie. [about 19 hours ago from Twitterrific]

Okay; breathe. [about 19 hours ago from Twitterrific]

Pseudo Albertus appears to be more generous in his commentary than the commentators A and B. [about 19 hours ago from Twitterrific]

Fetal deformities are associated with women's unnatural sexual practices. Again: this is Commentators A and B, not Psuedo Albertus. [about 19 hours ago from Twitterrific ].

Commentator A recommends women lie 100% still during and after sex in order to not disturb the proper position of the man's seed. [about 19 hours ago from Twitterrific]

Yay: my favorite position. Lying still, like a corpse. [about 19 hours ago from Twitterrific]

These hysterical responses/reactions to women's bodies is a reaction to the abjection of ALL bodies and subjectivities, and maternal bodies especially threaten the splitting of the self [pace Kristeva]. [about 19 hours ago from Twitterrific]

And therefore, in these treatises, what is most familiar [our bodies, and even our mothers' bodies] becomes, by a strange conversion, monstrous: the monster is YOU. [about 19 hours ago from Twitterrific]

Q and A: Mary Kate Hurley asks Justin if a doorway says that, on the outside, is chaos. Invokes role of Janus on Roman doorways. [about 19 hours ago from Twitterrific]

Mary Kate: Is the classical figure of chaos a kind of precursor to later medieval monsters? [about 19 hours ago from Twitterrific]

Some really interesting dialogue with Sarah on abjection and whether or not we can ever say we could be BEFORE or after abjection. Likely not. [about 19 hours ago from Twitterrific]

Julie Orlemanski asks Kat if torture was less of a problem in England than on the Continent? [about 19 hours ago from Twitterrific]

Kat says torture in South English Legendary is horrific, likely because real torture was not allowed under English law until Henry VIII. [about 19 hours ago from Twitterrific]

Monday, July 13, 2009

Leeds Live Blog II

by J J Cohen

My talk is over (hooray!) (what will I obsess about now?) (don't worry I will think of something). 

Other than my accidentally hurling a microphone at the audience, I think it went well. You can catch the telegraphed version via Eileen Joy's Twitter feed. Yes, she sat in the front row and reduced my talk into a series of 140 character tweets. I've never seen a digit move so swiftly: it was like finger ballet.

Leeds Live Blog II: "Between Christian and Jew"

Figure 1. Medieval Lincoln

by EILEEN JOY

The way I see it, if Irina Dumitrescu wants something, you do it for her. Absolutely. Every. Time. In Jeffrey's previous post, "Leeds Live Blog I," where Jeffrey detailed some of his pre-Leeds Congress plenary jitters, Irina asked, "Can I convince anyone to facebook/tweet-blog the talk? Because that would be amazing." Oh yeah, Irina, we can do that for sure. Below is my Twitter feed from the University of Leeds, Weetwood Hall, at approximately 9:45 a.m. onwards, when Jeffrey stepped up to the podium to deliver his talk, "Between Christian and Jew: Orthodoxy, Violence, and Living Together in Medieval England":

And now: here comes to the podium our beloved Jeffrey Cohen. [about 6 hours ago from Twitterrific]

We begin with Gerald of Wales and his Jewish miracle tales. [about 6 hours ago from Twitterrific]

Especially Jewish doubting stories. [about 6 hours ago from Twitterrific]

The story about a Jew who mocks St Frideswide's miracles in a parody of orthodoxy, then hangs himself. [about 6 hours ago from Twitterrific]

Stories such as these, regardless of their rhetorical intentions, challenged Christian self-assurance. [about 6 hours ago from Twitterrific]

For Gerald, Jew = mocking unbeliever. A Christian fantasy. [about 6 hours ago from Twitterrific]

"The Jew is an intrusion into modernity of a superceded past" (direct quote). [about 6 hours ago from Twitterrific]

But Christians and Jews also lived side by side in large cities and were domestic intimates. [about 6 hours ago from Twitterrific; a later aside: Jeffrey also reminded us, though, that for the Jews, the fact that Christians could always come in and take away, and even destroy their home, was always an omnipresent threat]

Can we then find alternative narratives that would free Jews from their "typological amber"? [about 6 hours ago from Twitterrific]

Jeffrey now turns to Matthew Paris's account of the boy-martyr Hugh of Lincoln. [about 6 hours ago from Twitterrific]

This is the prototypical mocking/heretical Jew story. [about 6 hours ago from Twitterrific; a later aside: which of course always ends in the confession/shaming of the Jew who will die a horrible, self-inflicted or other kind of death]

The "guilty" Jew confesses to a Christian fantasy. But this reading is a typical lachrymose historicist narrative that connects Lincoln ... [about 5 hours ago from Twitterrific]

... to the Holocaust. What else is there? Now we turn to Mandeville. [about 5 hours ago from Twitterrific]

Mandeville is such a cosmopolitan he finds a way to praise children-eating islanders. Buy as to the Jews... [about 5 hours ago from Twitterrific]

...here we have the story of the Jews trapped/hidden in the mountain who will come out in the end-days to try to kill Christians. [about 5 hours ago from Twitterrific; a later aside: the Caucasus Mountains]

Mandeville's urbane generosity toward foreign peoples seems to disappear in his narrative on the Jews in the mountain. But is there another way... [about 5 hours ago from Twitterrific]

...to read this episode via Gil Harris's idea of polychronicity? [about 5 hours ago from Twitterrific]

Jeffrey wants to think of near-dwelling and neighbor-ness in a context of thick temporalities. [about 5 hours ago from Twitterrific]

Amazingly, Jeffrey finds brief glances of domestic nearness betwen Christians and Jews in Gerald and Matthew. [about 5 hours ago from Twitterrific; a later aside: these are only glimpses and even less than brief moments, or perhaps "views," as if seen through a narrow window, but their existence is telling as regards the "other" lives Christians and Jews were experiencing *beside* each other]

What happens between Christian and Jew in these small, domestic interspaces (2 boys playing together) when orthodox differences break down? [about 5 hours ago from Twitterrific]

How do these lived, domestic spaces help to make the strange familiar and open onto the possibility of amity? [about 5 hours ago from Twitterrific]

Urban adjacency may have led to neighborliness. [about 5 hours ago from Twitterrific]

But there was also Jewish ire against the Christian neighbor, even fantasies of an end-apocalypse in which all Christians would be destroyed. [about 5 hours ago from Twitterrific; a later aside: the ground-breaking work of the Jewish scholar Israel Jacob Yuval, Two Nations in Your Womb, is instructive on this much-neglected point in Jewish-Christian history]

In this scenario, the anti-Christ marks a place of betweeness/sameness in which we can see a complex, intimate tension between Christian and Jew. [about 5 hours ago from Twitterrific]

I did not get to tweet Jeffrey's conclusion, mainly because I was really trying to hear everything at that point without looking down too much at my iPhone, but in short, it was something like, "perhaps these fantasies, however violent they may have been, in both the Christian and Jewish imaginary, may have provided some kind of release of tension. In this scenario, the future holds out a space of a different relationality-to-come."

It was terrific fun to do this, and if ITM readers wants more of it, I'll do my best to try and accommodate. Cheers, Eileen in Leeds