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Studies of varied ways in which medieval people imagined the future, reasons behind such representations, and the implications for an understanding of medieval society as a whole.
From Kehinde Wiley to W.E.B. Du Bois, from Nubia to Cuba, Willie Doherty's terror in ancient landscapes to the violence of institutional Neo-Gothic, Reagan's AIDS policies to Beowulf fanfiction, this richly diverse volume brings together art historians and literature scholars to articulate a more inclusive, intersectional medieval studies. It will be of interest to students working on the diaspora and migration, white settler colonialism and pogroms, Indigenous studies and decolonial methodology, slavery, genocide, and culturecide. The authors confront the often disturbing legacies of medieval studies and its current failures to own up to those, and also analyze fascist, nationalist, colonialist, anti-Semitic, and other ideologies to which the medieval has been and is yoked, collectively formulating concrete ethical choices and aims for future research and teaching.In the face of rising global fascism and related ideological mobilizations, contemporary and past, and of cultural heritage and history as weapons of symbolic and physical oppression, this volume's chapters on Byzantium, Medieval Nubia, Old English, Hebrew, Old French, Occitan, and American and European medievalisms examine how educational institutions, museums, universities, and individuals are shaped by ethics and various ideologies in research, collecting, and teaching.
Essays on aspects of medieval French literature, celebrating the scholarship of Sarah Kay and her influence on the field.
This collection of essays argues that any valid theory of the modern should—indeed must—reckon with the medieval. Offering a much-needed correction to theorists such as Hans Blumenberg, who in his Legitimacy of the Modern Age describes the "modern age" as a complete departure from the Middle Ages, these essays forcefully show that thinkers from Adorno to Žižek have repeatedly drawn from medieval sources to theorize modernity. To forget the medieval, or to discount its continued effect on contemporary thought, is to neglect the responsibilities of periodization. In The Legitimacy of the Middle Ages, modernists and medievalists, as well as scholars specializing in eighteenth-, nineteenth-, and twentieth-century comparative literature, offer a new history of theory and philosophy through essays on secularization and periodization, Marx’s (medieval) theory of commodity fetishism, Heidegger’s scholasticism, and Adorno’s nominalist aesthetics. One essay illustrates the workings of medieval mysticism in the writing of Freud’s most famous patient, Daniel Paul Schreber, author of Memoirs of My Nervous Illness (1903). Another looks at Michael Hardt and Antonio Negri’s Empire, a theoretical synthesis whose conscientious medievalism was the subject of much polemic in the post-9/11 era, a time in which premodernity itself was perceived as a threat to western values. The collection concludes with an afterword by Fredric Jameson, a theorist of postmodernism who has engaged with the medieval throughout his career. Contributors: Charles D. Blanton, Andrew Cole, Kathleen Davis, Michael Hardt, Bruce Holsinger, Fredric Jameson, Ethan Knapp, Erin Labbie, Jed Rasula, D. Vance Smith, Michael Uebel
Nowadays, many take for granted that time is quantifiable and measurable; did the people of medieval Europe feel the same way? How was their perception of time influenced by their religious faith? How did their faith change over time? This book collects various attempts to trace changes to perceptions of time throughout medieval Europe by examining both how time was a spiritual experience for medieval people and how spiritual experiences changed over time in the Middle Ages. The essays in this volume demonstrate from a variety of perspectives that Christian faith was extremely malleable in the late-medieval period, and that various artists, scribes, and writers negotiated with their spiritual tradition. These are the “spiritual temporalities” of the medieval world, and by studying them we gain an understanding of how medieval culture was a dynamic gathering of different voices, movements, and beliefs, which constantly influenced and changed one another.
Annual volume on medieval textual cultures, engaging with intellectual and cultural pluralism in the Middle Ages, showcasing the best new work in this field. New Medieval Literatures is an annual of work on medieval textual cultures, aiming to engage with intellectual and cultural pluralism in the Middle Ages and now. Its scope is inclusive of work across the theoretical, archival, philological, and historicist methodologies associated with medieval literary studies, and embraces the range of European cultures, capaciously defined. Essays in this volume engage with widely varied themes: law and literature; manuscript production, patronage, and aesthetics; real and imagined geographies; gender and its connections to narrative theory and to psychoanalysis. Investigations range from the eleventh to the fifteenth centuries, from England to the eastern Mediterranean. New arguments are put forward about the dating, context, and occasion of Geoffrey Chaucer's Boece, while the narrative dynamics of Chaucer's Franklin's Tale and Tale of Melibee are examined from new perspectives. The topography of the Holy Lands appears both as a set of emotional sites, depicted in the Prick of Conscience in its account of the end of the world, and as co-ordinates in the cultural imaginary of medieval the wine-trade. Grendel's mother emerges as the invisible and unavowable centre of male heroic culture in Beowulf, and the fourteenth-century St Erkenwald is brought into contact with the community-building project of the medieval death investigation. Finally, the late medieval Speculum Christiani is revealed to be a work with deep aesthetic investments when read through the framework of how its medieval scribes encountered and shaped that work.
For half a millennium it has been customary for many historians to refer to the period between the fall of Rome and the end of the fifteenth century as 'medieval', a tradition which hardened into a professional orthodoxy during the nineteenth century. In the late twentieth century, it also seemed convenient to many to describe the first half of a steadily lengthening modern period as 'early modern', which also hardened into an orthodoxy among English-speakers, at least, by the 1980s. Both ter ...
Literary and cultural historians typically cite Thomas More's 1516 Utopia as the source of both a genre and a concept. Karma Lochrie rejects this origin myth of utopianism along with the assumption that people in the Middle Ages were incapable of such thinking. In Nowhere in the Middle Ages, Lochrie reframes the terms of the discussion by revealing how utopian thought was, in fact, "somewhere" in the Middle Ages. In the process, she transforms conventional readings of More's Utopia and challenges the very practice of literary history today. Drawing on a range of contemporary scholarship on utopianism and a broad premodern archive, Lochrie charts variant utopian strains in medieval literature and philosophy that diverge from More's work and at the same time plot uncanny connections with it. Examining works such as Macrobius's fifth-century Commentary on the Dream of Scipio, Mandeville's Travels, and William Langland's Piers Plowman, she finds evidence of a number of utopian drives, including the rejection of European centrality, a desire for more egalitarian politics, and a rethinking of the division between animals and humans. Nowhere in the Middle Ages insists on the relevance and transformative potential of medieval utopias for More's work and positions the sixteenth-century text as one alternative in a broader historical phenomenon of utopian thinking. Tracing medieval utopianisms forward in literary history to reveal their influences on early modern and modern literature and philosophy, Lochrie demonstrates that looking backward, we might extend future horizons of utopian thinking.
Sarah Elliott Novacich explores how medieval thinkers pondered the ethics and pleasures of the archive. She traces three episodes of sacred history - the loss of Eden, the loading of Noah's ark, and the Harrowing of Hell - across works of poetry, performance records, and iconography in order to demonstrate how medieval artists turned to sacred history to think through aspects of cultural transmission. Performances of the loss of Eden blur the relationship between original and record; stories of Noah's ark foreground the difficulty of compiling inventories; and engagements with the Harrowing of Hell suggest the impossibility of separating the past from the present. Reading Middle English plays alongside chronicles, poetry, and works of visual art, Shaping the Archive in Late Medieval England considers how poetic form, staging logistics, and the status of performance all contribute to our understanding of the ways in which medieval thinkers imagined the archive.