Friday, August 17, 2018

CFP: Paradise on Fire, UC Davis, June 2019

by J J Cohen

So who would *not* want to submit an inventive panel for a convivial conference that features four amazing women speakers as its plenarists, three of whom are scholar/artists of color? Add to that a timely topic and a welcoming atmosphere and you have "Paradise on Fire" at UC Davis in June 2019, the Biennial Conference of the Association for the Study of Literature and the Environment (of which Stacy Alaimo and I are current co-presidents).

The panel can be as creative as you'd like, fully formed or seeking companions. Full details linked below (very easy submission process). PLEASE SHARE. Plenary addresses will be given by Ursula Heise, CherrĂ­e Moraga, Melissa K. Nelson, and Nnedi Okorafor (!!!!!!).

Special shout out to medievalists and early modernists who study race and postcolonialiasm in the CFP as well. We are looking for capacious work that moves shared conversation forward.

"Paradise does not exist, and yet that never seems to stop people from finding it, or building it, or dreaming its contours – often to the detriment of humans and nonhumans on the wrong side of its walls. Margaret Atwood’s MaddAddam trilogy imagines a walled city with a climate-controlled dome called Paradice where genetic engineers create new forms of life, a bubble breached by human violence and climate catastrophe. In the sixteenth century Garci RodrĂ­guez de Montalvo imagined a place called “California,” an island ruled by a dark skinned Amazonian queen with an Arabic name, Califia (Las Sergas de EsplandiĂ¡n). California was affixed to our maps by conquistadors, eager readers of Montalvo who believed the Earthly Paradise to be nearby. The price of its establishment was the genocide of the land’s indigenous populations. The Greek word for Eden is “Paradise,” a walled garden that bars entrance to most. Yet as Octavia Butler’s dystopian vision of California on fire has shown, walls seldom lead to lasting safety and cannot exclude a turbulent world for long (The Parable of the Sower). If as Rebecca Solnit contends, “paradise arises in hell,” when democratic communities are built from the ground up during times of disaster that leave us “free to live and act another way,” what might life in catastrophic times entail for the environmental humanities? How should we write, teach, protest, live, and act during this era when “paradise” is on fire, figuratively and literally?"

Full CFP here; deadline is SEPT. 1. Get writing!

Saturday, August 11, 2018

Margery Kempe IN SPACE, Part 2: A Fanfiction Assignment

by ANNA WILSON

Welcome to the second part of a two-part guest series from Anna Wilson, on medieval fanfiction. The first part, her fanfiction piece on Margery Kempe, is here. Read that if you haven't yet, and then read on below! - karl



As I was writing this piece, I was thinking of the course I had just finished teaching at Harvard, an undergraduate lecture class in English called “Medieval Fanfiction.” Medieval Fanfiction begins with the idea that students who choose to take a class with fanfiction in the title come to it with a critical vocabulary and hermeneutics that we then build on to think about adaptation, reception, reading, and retellings in medieval literature and modern medievalist pop culture. We read Gawain romances and passion meditations, Canterbury continuations and apocryphal gospels, and ended with Patience Agbabi’s Telling Tales, A Knight’s Tale (2001), and some Canterbury Tales fanfiction from the web (taught with their authors’ permission). I don’t maintain that all the texts we read are fanfiction: indeed, we returned several times to the question of what fanfiction is, refining our definition as we encountered each new text. Fanfiction functions in this course as a framing idea, a set of opening questions, an invitation for the students to bring their own expertise as readers of pop culture into the medieval literature classroom. As the final assignment, the students could choose to write a conventional essay, or they could write a piece of fanfiction on one of the assigned texts and a shorter reflective essay.

Although that class was in my mind (indeed I was writing this story in the last week of classes), I actually wrote ‘Margery Kempe in SPACE!’ for David Townsend, my beloved PhD thesis supervisor, for a conference organized by Carin Ruff, Suzanne Akbari, and myself in May of this year on the occasion of his retirement. Creative and scholarly pieces shared the space, in a celebration of David’s personal, reflective, transgressive, queer, capacious work and teaching. Writing fanfiction for him seemed appropriate, as he’d nurtured my thesis on fanfiction and medieval literature, which saw its start in a paper I wrote for his seminar on vernacular English piety, in the last class of which he read aloud a scene from a historical novel he had written in which Margery Kempe and Julian of Norwich meet. I was conscious, as I wrote this, of how he’d made my work possible because of his willingness to be delighted, his generosity in sharing that delight, and I wanted now to write something expressly to delight him.

Although it was a project unrelated to teaching “Medieval Fanfiction”, writing my own fanfiction for a medieval text I know well and have thought about as a scholar felt like a natural continuation of my thinking about this class and this assignment, an investigation from the inside-out of what I was asking my students to do, and why. Like my students, and at the same time as them, I was writing a piece of fanfiction on a medieval text to a short word limit, and on a deadline. This blog post represents the second part of my own attempt at this assignment, which ITM has kindly agreed to host: the reflective essay. I know I’m not the only one to run fanfiction assignments in medieval literature classes (in fact, one of my students uncovered a trove of Canterbury Tales fanfiction on fanfiction.net that appeared to have all been written for a class); it’s my hope that this double post might be useful for those thinking about running such assignments, or open up conversation among those already running them.

I approached my story with three things in mind. Firstly, the length of the story I had in mind could make use of the fragmentary structure of Margery’s story, its lack of linearity, to give the impression of telling her whole story with far fewer fragments. There’s an extent to which any part of the Book of Margery Kempe can stand in for the whole; it’s eucharistic, in that way. Second, I liked the idea of telling this fragment-story as a trail of documents. It evokes a particular kind of scholarly work on a figure like Kempe: we are always one step behind her, trying to assemble her existence from the traces she leaves when she brushes up against institutional bodies – ecclesiastical, legal, corporate. My third idea was more playful: the challenge of imagining Margery’s voice, Margery’s life, into a science fiction setting. For me, the work of reading The Book of Margery Kempe and of reading my favourite science fiction or fantasy books requires analogous imaginative construction of the world the protagonist moves through. In my favourite kind of science fiction and fantasy storytelling, this world is constructed from throwaway descriptions (‘worldbuilding’, in fiction), because it is normal and familiar to the narrator/protagonist (I’ll take this opportunity for a gratuitous book recommendation: Spin State by Chris Moriarty), not introduced as to a naive outsider (e.g. Harry Potter). This is my favourite kind of science fiction storytelling, and what I find so alluring about The Book of Margery Kempe. So, visual implants. Holoshrines. Astrocorp. No explanation. And yet, these throwaway descriptions build on shorthands established within the science fiction genre. The collaborative work between my reader and me is part of a larger, communal collaborative project of imagining, analogous perhaps to Margery’s audience, steeped in the language and forms of Christian affective piety. The work of following Margery is thus twofold: collecting documentary traces, and steeping ourselves in that language.

I also thought about translation. The author of the opening fragment, an unnamed ship captain, asks, “Did you know humans lived that long?” The intended implication (I’m frustrated at the rough edges of this story, but I’m smoothing them over for the purposes of this essay – it could be better, but that doesn’t matter for now) being that neither he nor his recipient is human. What act of translation, then, has already taken place, in order for you to read this? Margery’s Middle English speech, her language (“vanitee”), is as alienating as the science fiction neologisms (“holoshrine”), if not more. The ‘happy ending’ of Margery’s story, as I imagine its condensed version here, is one of successful comprehension, as much as transcription.

The prompt for the reflective essay portion of the assignment was: “Discuss your fanfiction as a critical response to its source text(s).” I had asked the students to use their fanfiction as a medium to comment on their text (one student drew out the homoerotic undertones of the Gawain/Bertilak/Lady Bertilak triangle, for instance; another imagined a conversation between the narrator of Troilus and Criseyde and ‘Geoffrey’ the pilgrim in the Canterbury Tales). The reflective essay was meant to allow them to gloss their commentary, in the context of discussions we had had in class about the way all the adaptations we read contained commentaries on the text they were adapting. Having written my own fanfiction, I now wonder if this was the wrong way around; when I run this assignment again, I will invite them in the reflective essay to think about what new insights, ideas, or questions emerged from the process of writing the fanfiction.

These were the questions that occurred for me, that will occur to me the next time I read or write about The Book of Margery Kempe: firstly, the two writing challenges that emerged first were that I could not suppress or ignore her voice or perspective; I switched very early from a purely epistolary form to one that switched between her documentary traces and her personal experience. Second, I began with the intent to write a fairly comedic story, but could not sustain it. Kempe’s entire praxis is designed to evoke mixed feelings; she invites us to participate in her humiliation and ridicule while also take seriously her spiritual journey. I’m reminded of Brantley Bryant’s fantastic “Margery Kempe at the feest of MLA” fanfiction on Geoffrey Chaucer Hath A Blog, which maintains a similar balance of comedic brilliance and agonized empathy.

Other questions that emerged for me through the process of writing this were more esoteric: what rhetorical effects, what affects, does the anchorhold produce, and could we call the anchorhold a technology? To what extent are the bodies that Margery gathers around her disposable, to her or to society? We often speak of the Book as a mix of genres, but usually those genres are hagiography and vision text; what of the letter? Finally, I imagined a radically interventional edition of The Book of Margery Kempe that re-arranged her chapters in our best guess at their chronological order and interjected among them the documentary traces from the archives that pertain to her life.

After doing that work of unpacking my fanfiction “as a critical response”, I find myself thinking more about the process of writing it, and the pedagogical implications of such an assingnment. Writing fanfiction rather than writing scholarship requires one to reorient oneself towards a text, just as pivoting from writing scholarship to writing a lecture, or writing for a general audience, requires one to re-acquaint oneself with a text with a new set of questions in mind, and, in this case, a new goal: not to illuminate, inform, or impress, but to delight someone who loves the text, perhaps the way you love it, perhaps in a different way. Asking students to write fanfiction thus invites them to imagine themselves as someone who has feelings about the text, to inhabit that possibility; it also invites them to use a craft in which they may have far more expertise than in essay writing (many of my students were prolific fanfiction writers and readers), and to relate that craft to the work of reading and thinking about medieval texts. However, I also invite them into a specific relationship with me as the reader of their fanfiction.

Writing fanfiction for David, something came into focus for me that I had not realized through the semester, that when I invite students to write in a genre that is intended to delight, I also perhaps exacerbate the fraught transaction between student-as-writer and teacher-as-reader. Fanfiction is, by definition (at least for me), written with an audience of fans in mind. By assigning fanfiction, was I saying, “Delight me, a fan with specific emotional investments in this text!” in a way that might lead to discomfort, confusion, or inappropriate boundary-crossing, on my part or my students’? Presenting the fanfiction assignment to students takes some care, so that the imperative “Delight me!” is subsumed, or balanced, by, perhaps, “Delight yourselves!” or, “Imagine what it might mean, to be a fan of this text, and to be delighted by it.”

I don’t know if this assignment actually feels any different for the students than a conventional essay assignment which asks them to inform, illuminate, impress ‘the reader’ (me). Perhaps it was simply harder for me to ignore that I have no control over what they think about me. I feel that with this assignment I come into focus (for myself if not for my students), as their reader, a specific reader. Writing feedback for these assignments was harder than usual, I realize now, because I had made an implicit promise to my students with this assignment to be an engaged, passionate reader of fanfiction as well as a reassuringly detached teacher. Those two personas take some juggling and can undermine each other or, as Carolyn Dinshaw notes in How Soon is Now, take time from each other. Reflecting on this experience, I’m all the more amazed at how well David managed to be both, for me.

Friday, August 10, 2018

Part 1: Margery Kempe in SPACE!

by ANNA WILSON

Welcome to the first part of a two-part guest series from Anna Wilson. The first is a short piece of fan fiction on Margery Kempe, and the second part, coming tomorrow, Anna's discussion of her method, and the fanfiction assignment she gave to her students. -ks





From astroshuttle The Wanderer, en route to Starport Rome: report of arrest. Passenger Kempe, Margery, detained on grounds of disorderly conduct and disturbing the peace.

Report from arresting officer follows:

A call to Shuttle Security at shiptime 1400 hours reported a human passenger in distress, apparently intoxicated. Security immediately identified the human, who was lying on the walkway, blocking pedestrian traffic, and creating a disturbance. She was conveyed to Detention. On recovering, the human claimed to be distressed by the death of her husband. Medical screening showed no intoxication, possible malfunction in visual implants. The detainee claimed she was part of a pilgrim group travelling to the shrine of Hierosolyma. When consulted, the pilgrims claimed no knowledge of her and refused to receive her into their custody. After complaints about Kempe from other detainees, Security applied to Shuttle Chaplain Robert Baedecker, who agreed to have her released into his custody. No charges to be pressed.

Personal note by arresting officer, for eyes of Port Captain only:
Bob, she’s got half the passengers wanting her dumped into hard vacuum, and the other half convinced she’s got a direct line to the spirit of this four thousand year old dead husband who she’s still making a hell of a fuss about. Did you know humans lived that long? News to me. Point is, we’re down 30% on our liquor sales and she terrified Steward Jiminez by grabbing her 8 month old. Attaching Kempe’s file – if she applies to come back our way, I vote we lose her ticket.

*

Margery cries all the time, in space. The vast black in the viewscreens reminds her of the endlessness of her lord’s suffering. Her visions are less clear, less insistent, within the four-foot thick shell of the astroshuttle. It is lead-lined to protect them from incinerating space radiation, and inside it, the fire in her heart burns less brightly. She tries to take this as a reprieve rather than an abandonment. Meanwhile, she is full of purpose. In the lighter gravity, sin weighs less upon her fellow passengers and, she fears, upon herself. She seeks to amend this by administering good words and setting an example of repentance. She cries all the time, in space.

*

Dear Valued Traveller With Astrocorp,
Thank you for contacting Astrocorp customer service. We take seriously our customer’s feedback. We were sorry to hear that your recent interaction with Astrocorp Security did not meet with your satisfaction. We assure you however that the uniform modifications you describe – including coloured ribbons on sleeves and non-utilitarian buttons - are well within Astrocorp’s regulations for appropriate dress and do not constitute “vanitee”. We also regret that customer feedback in the form of allegory is not actionable. We attach a ten credit coupon for the luxury lounge on your next Astrocorp journey. Thankyou for choosing to travel the stars with us.

*

Good Day
Our Records Indicate That You Have Exceeded Your Water Ration For This Journey. Please Input The Reason For This In The Text Box Below.

“many holy teerys and wepingys” is Not Recognised By This System As Exempt Consumption. Your Account Has Been Billed Two Additional Credits.

*

Then lo, as she looked around, she saw a poor man of steel and chrome sitting who had a great hump in his back. His plating was all tattered, and he appeared to be about fifty winters of age. Then she went to him and said, “Gode man, what eyleth yowr bak?” He recalibrated his speech module and replied in English, “Damsel, it was brokyn in a sekenes.” She asked his name and where he was from. He said his name was Richard and he was of Erlond Storage and Removal Incorporated. Then thought she of her confessor’s words, that said to her while she was in England in this manner: “Dowtyr, whan yowr owyn felawshep hath forsakyn yow God schal ordeyn a brokebakkyd man to lede yow forth ther ye wil be.”

“Why callst yow me gode man?” said the man of steel and chrome.
And the creature said, “Ser, sothely me thinketh if the be man or gyn, the kan be sekyr of Goddes lof.” Then she with glad spirit said to him, “Good Richard, ledith me to Hierosolyma, and ye schal be rewardyd for yowr labowr."
"Nay, damsel," he said, "I wot wel Astrocorp han forsakyn ye, and therfor it wer hard to me to ledyn ye, as I hav no wepyn save a scheld ful of dentys; also, Erlond Storage and Removal seketh mi distruccioun.”
And the creature said, "Richard, dredith thow not; God schal kepyn us bothen ryth wel, and I schal geve thow forty creditys for yowr labowr." Then he consented and went with her.

*

Erlond Storage and Removal
Quarterly Output Report
Additional Document B44A, Explanation of Discrepancy

The unit seconded to shelving and manifests, serial number R-CCHRD3899, was slated for full breakdown and reclamation due to block freeze rust in unit’s anterior spine, and lack of parts available for defunct models. Unit’s disappearance was recorded and reported at end of day on Station Date 433. No security report filed due to unexplained camera malfunction at site.

*

Dearest Sister in Devout Love,
We received your missive with joy. Your accounts of your visits to the holoshrines and the visions bestowed upon you by the Sacred Interference awed us all who love and reverence you as a true teacher. We should warn you however that your Confessor was most displeased at your intention to catch the next cruiser to Hierosolyma. He sent you a short burst message through the port authority but no doubt it just missed you as we have not yet heard a reply. We take your continued journey against his express instructions to be an excess of passionate devotion, not willful disobedience; I have taken it upon myself to assure him of your continued obedience and I have no doubt that as soon as you receive his forwarded databurst you will return to us. As for your other message I have sent on what few credits I can spare to help with your journey home; I will interface with the divine on your behalf that the universe may provide for you.

*

The anchoress Julian’s physical connection to the outside world is a screen with a single scrolling text readout. At certain times of day, through an aperture in the wall the visitor may catch a glimpse of a spindly, pale body encased in machine parts, the meanness of flesh almost wholly abandoned for the multi-dimensional thought of the web into which her mind is wired. The screen, embedded in the outer wall of her enclosure, is scuffed and scratched with use, and the input station’s keys are sticky. Where Margery now sits, popes and queens have sat before. Julian could speak to millions across the networked galaxy simultaneously, but all who seek her counsel must walk through the alleyway to this interface and speak their questions into the microphone, or type them out, one laborious key at a time. So do we remember our bodies.

Margery speaks aloud miracles she has witnessed. She tells the wall, the aperture, the input screen, the microphone, that she has seen the Virgin Mary carrying cloth diapers to the moonbase laundry chute, and has heard her baby crying, late at night; that John the Apostle touched her hand once in the cafeteria line. Emboldened by the listening silence, she speaks of how sometimes, she can feel on her heart the the bright fingerprints of God, and she does not know how she can bear it.

The anchoress’ words appear on the viewscreen. She tells Margery that she believes her. She tells Margery that she is answerable only to God, and that she will know true instruction from false, for it will tend always towards love. She tells Margery, all will be well, and Margery’s tears blur her text into pure radiance.
*
Flagged Correspondence: Twelfth Dome Municipal Court to Margery Kempe.
Ms Kempe,
You are hereby required and directed to appear before the Twelfth Dome Municipal Court at 0900 hours planet time, charged with the following violations:
Preaching in the dome without a license;
Weeping without a license;
Inciting sedition among robotic workers with intent to cause a breach of the peace.
You have been released into the custody of Father Richard Castyr, who has agreed to stand guarantor for you. If you do not appear in accordance with these summons, you run the risk of being tried in absentia and being found in contempt of court.
*
The cabin in the slow freighter to Hierosolyma is cramped and cold. Space-sickness and vermin have kept the few passengers in their quarters. There is a console in the cabin, but it is preset to a language that Margery does not understand. Her life has become too capacious for her mind to contain it; vision and memory together spill out in speech to her empty cabin, to her fellow passengers when she can find them, but words leave no trace, or not enough. There is a text input program on the console, and weeks of slow space travel ahead of her. She wanders the ship, looking for someone to recalibrate the console’s language module, and praying to God to recalibrate hers. She tries turning off the console, and turning it on again. She tries closing her own eyes, and opening them again. In a dream, a beautiful man wreathed in light visits her and places metal upon her tongue, and when she speaks, it is in ones and zeroes. She wakes, but she still speaks in a language the console can understand. She opens the text input program. She has been telling her story for many years; she begins now in the middle. “Rede fyrst the twenty-first chapetre and than this chapetre aftyr that.”

Thursday, August 02, 2018

"Hello from the new director of ACMRS"

by J J Cohen

For almost thirty years ACMRS has been supporting excellence in scholarship in medieval and early modern studies. The next thirty years starts now.


Please support the MAA Belle Da Costa Greene Fund

by J J Cohen

I'm sharing this message from the Medieval Academy in the hope that ITM readers will join me in supporting this important new fund. Build the medieval studies you want. --JJC


from the MAA:

The Medieval Academy of America is very pleased to announce the establishment of the Belle Da Costa Greene Fund, which has raised more than $10,000 since its inception. We need your help to reach our goal of $45,000! 

Belle Da Costa Greene (1883-1950) 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." She was, just as importantly, 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. 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.

The Belle Da Costa Greene Award of $2,000 will be granted annually to a medievalist of color for research and travel. This is one of several incipient actions designed to make the Medieval Academy of America a more welcoming place for all medievalists.

Click here to donate to the Belle Da Costa Greene Fund.