Professional Documents
Culture Documents
The New Middle Ages is a series dedicated to pluridisciplinary studies of medieval cultures, with
particular emphasis on recuperating women’s history and on feminist and gender analyses.
This peer-reviewed series includes both scholarly monographs and essay collections.
PUBLISHED BY PALGRAVE:
Women in the Medieval Islamic World: Power, Crossing the Bridge: Comparative Essays
Patronage, and Piety on Medieval European and Heian Japanese
edited by Gavin R. G. Hambly Women Writers
edited by Barbara Stevenson and
The Ethics of Nature in the Middle Ages: On Cynthia Ho
Boccaccio’s Poetaphysics
Engaging Words:The Culture of Reading in the
by Gregory B. Stone
Later Middle Ages
Presence and Presentation:Women in the by Laurel Amtower
Chinese Literati Tradition
Robes and Honor:The Medieval World of
edited by Sherry J. Mou
Investiture
The Lost Love Letters of Heloise and edited by Stewart Gordon
Abelard: Perceptions of Dialogue in
Representing Rape in Medieval and Early
Twelfth-Century France
Modern Literature
by Constant J. Mews
edited by Elizabeth Robertson and
Understanding Scholastic Thought with Christine M. Rose
Foucault Same Sex Love and Desire Among Women in
by Philipp W. Rosemann the Middle Ages
edited by Francesca Canadé Sautman and
For Her Good Estate:The Life of Elizabeth de
Pamela Sheingorn
Burgh
by Frances A. Underhill Sight and Embodiment in the Middle Ages:
Ocular Desires
Constructions of Widowhood and Virginity in the
by Suzannah Biernoff
Middle Ages
edited by Cindy L. Carlson and Angela Listen, Daughter:The Speculum Virginum
Jane Weisl and the Formation of Religious Women in
the Middle Ages
Motherhood and Mothering in Anglo-Saxon edited by Constant J. Mews
England
by Mary Dockray-Miller Science, the Singular, and the Question of
Theology
Listening to Heloise:The Voice of a by Richard A. Lee, Jr.
Twelfth-Century Woman
edited by Bonnie Wheeler Gender in Debate from the Early Middle
Ages to the Renaissance
The Postcolonial Middle Ages edited by Thelma S. Fenster and
edited by Jeffrey Jerome Cohen Clare A. Lees
Performing Piety: Musical Culture in Medieval Allegory and Sexual Ethics in the High
English Nunneries Middle Ages
by Anne Bagnall Yardley by Noah D. Guynn
The Flight from Desire: Augustine and Ovid to England and Iberia in the Middle Ages, 12th–15th
Chaucer Century: Cultural, Literary, and Political Exchanges
by Robert R. Edwards edited by María Bullón-Fernández
The Medieval Chastity Belt: A Myth-Making Communal Discord, Child Abduction, and
Process Rape in the Later Middle Ages
by Albrecht Classen by Jeremy Goldberg
Claustrophilia:The Erotics of Enclosure in Lydgate Matters: Poetry and Material Culture in
Medieval Literature the Fifteenth Century
by Cary Howie edited by Lisa H. Cooper and Andrea
Denny-Brown
Cannibalism in High Medieval English
Literature Sexuality and Its Queer Discontents in Middle
by Heather Blurton English Literature
The Drama of Masculinity and Medieval by Tison Pugh
English Guild Culture
Sex, Scandal, and Sermon in Fourteenth-
by Christina M. Fitzgerald
Century Spain: Juan Ruiz’s Libro
Chaucer’s Visions of Manhood de Buen Amor
by Holly A. Crocker by Louise M. Haywood
The Literary Subversions of Medieval Women The Erotics of Consolation: Desire and Distance
by Jane Chance in the Late Middle Ages
Manmade Marvels in Medieval Culture and edited by Catherine E. Léglu and Stephen
Literature J. Milner
by Scott Lightsey Battlefronts Real and Imagined:War, Border, and
American Chaucers Identity in the Chinese Middle Period
by Candace Barrington edited by Don J. Wyatt
Representing Others in Medieval Iberian Wisdom and Her Lovers in Medieval and Early
Literature Modern Hispanic Literature
by Michelle M. Hamilton by Emily C. Francomano
Paradigms and Methods in Early Medieval Power, Piety, and Patronage in Late Medieval
Studies Queenship: Maria de Luna
edited by Celia Chazelle and Felice by Nuria Silleras-Fernandez
Lifshitz
In the Light of Medieval Spain: Islam, the West,
The King and the Whore: King Roderick and and the Relevance of the Past
La Cava edited by Simon R. Doubleday and
by Elizabeth Drayson David Coleman, foreword by Giles Tremlett
Cultural Studies of the Modern Middle Ages Memory, Images, and the English Corpus
edited by Eileen A. Joy, Myra J. Seaman, Christi Drama
Kimberly K. Bell, and Mary K. Ramsey by Theodore K. Lerud
Hildegard of Bingen’s Unknown Language: Cultural Diversity in the British Middle Ages:
An Edition,Translation, and Discussion Archipelago, Island, England
by Sarah L. Higley edited by Jeffrey Jerome Cohen
Medieval Romance and the Construction of Excrement in the Late Middle Ages: Sacred Filth
Heterosexuality and Chaucer’s Fecopoetics
by Louise M. Sylvester by Susan Signe Morrison
Authority and Subjugation in Writing of Julian of Norwich’s Legacy: Medieval Mysticism
Medieval Wales and Post-Medieval Reception
edited by Ruth Kennedy and Simon edited by Sarah Salih and Denise N.
Meecham-Jones Baker
Edited by
Karina F. Attar and Lynn Shutters
TEACHING MEDIEVAL AND EARLY MODERN CROSS-CULTURAL ENCOUNTERS
Copyright © Karina F. Attar and Lynn Shutters, 2014.
Softcover reprint of the hardcover 1st edition 2014
All rights reserved.
Figure 3.1. Tibetan Children’s Jacket for a Prince. Sogdian silk with
Sassanian-Persian pattern of ducks in pearl roundels. Eighth century. (Tang
Dynasty) 18 7/8” high and 32 7/16” wide. © The Cleveland Museum of Art.
Figure 3.2. Lining of the Tibetan Jacket. Chinese silk damask. Eighth century
(Tang Dynasty). 18 7/8” high and 32 7/16” wide. © The Cleveland Museum
of Art.
Figure 3.3. Matching Pants of the Tibetan Jacket in Chinese Silk Damask.
Eighth century (Tang Dynasty). 20 1/2” high and 11” wide. © The Cleveland
Museum of Art.
Figure 9.1. Medoro and Angelica puppets, photographed by Onofrio
Sanicola. By permission of the Teatro Drammatico dei Pupi di Onofrio
Sanicola.
Figure 9.2. Medoro and Angelica puppets, photographed by Daniele
Carrubba (Teatro dei pupi di Siracusa). By permission of the Associazione La
Compagnia dei Pupari Vaccaro-Mauceri.
First published in 2014 by
PALGRAVE MACMILLAN®
in the United States—a division of St. Martin’s Press LLC,
175 Fifth Avenue, New York, NY 10010.
Where this book is distributed in the UK, Europe and the rest of the world,
this is by Palgrave Macmillan, a division of Macmillan Publishers Limited,
registered in England, company number 785998, of Houndmills,
Basingstoke, Hampshire RG21 6XS.
Palgrave Macmillan is the global academic imprint of the above companies
and has companies and representatives throughout the world.
Palgrave® and Macmillan® are registered trademarks in the United States,
the United Kingdom, Europe and other countries.
ISBN: 978–1–137–48133–7
Library of Congress Cataloging-in-Publication Data
Teaching medieval and early modern cross-cultural encounters /
edited by Karina F. Attar and Lynn Shutters.
pages cm.—(The new Middle Ages)
Includes bibliographical references.
ISBN 978–1–137–48133–7 (hardback : alkaline paper)
1. Civilization, Medieval—Study and teaching (Higher) 2. Civilization,
Modern—16th century—Study and teaching (Higher) 3. Civilization,
Modern—17th century—Study and teaching (Higher) 4. Acculturation—
History—Study and teaching (Higher) 5. Intercultural communication—
History—Study and teaching (Higher) 6. Intellectual life—History—
Study and teaching (Higher) 7. Literature, Medieval—History and
criticism. 8. Literature, Modern—15th and 16th centuries—History and
criticism. 9. Literature, Modern—17th century—History and criticism.
10. Education, Higher—Research. I. Attar, Karina F. II. Shutters, Lynn.
CB353.T43 2014
930.007—dc23 2014024278
A catalogue record of the book is available from the British Library.
Design by Newgen Knowledge Works (P) Ltd., Chennai, India.
First edition: December 2014
10 9 8 7 6 5 4 3 2 1
ISBN 978-1-349-50284-4 ISBN 978-1-137-46572-6 (eBook)
DOI 10.1057/9781137465726
CONTENTS
Introduction 1
Karina F. Attar and Lynn Shutters
What will be especially useful for teachers here is the way that the
contributors not only lay out course plans and assignments, but also lay
out in careful and thoughtful ways their own processes and experiences
as teachers. Pyun describes her pedagogical journey as she attempted
to help students uncover their cultural assumptions about aesthetics
and as she and her students taught each other about the complexities of
embracing the potential in an ethically informed cosmopolitan outlook.
Kimmel’s essay demonstrates ways not only to encourage students to
rethink Iberian history, but also to consider the very nature of historical
evidence. Pentland guides her students to analysis that challenges pro-
gressive views of history and the implications of those types of views
on defining the human. Soleo-Shanks and Cavallo each use engaged
and experiential pedagogies of performance to help students understand
medieval drama and Sicilian puppet theater, respectively, as forms that
cross cultures geographically and temporally. The essays by Dadabhoy,
Schleck, Moore, and Mirabile and Ramey each address directly the chal-
lenges of creating a classroom that engages students simultaneously in
intellectual and political thinking. These scholars discuss how they have
engaged in explicitly feminist and antiracist analysis that demonstrates
concretely the cross-temporal legacy of the medieval and early modern.
These teachers demonstrate how the medieval and early modern are
critical objects of study because of how they help us to illuminate our
own lives.
My own primary training and much of my teaching is in the field of
English literature, and in reading the essays by scholars in this field I was
immediately struck by their creativity and innovation. Pugh’s artful “col-
lision” of “very old media” with “very modern students” has inspired me
to try a new unit in the Chaucer class I am currently teaching. Bringing
in contemporary performances of Chaucer, now so readily available
through the Web, has not simply drawn my students in through novelty,
but, as Pugh encourages, has shown the deeper connections between the
media of Chaucer’s time and of our own. Hawes’s thoughtful use of a
Victorian revision of Beowulf breathes new life into the standard Beowulf
to Virginia Woolf survey. Sebek and Pentland each push the boundaries
of the field in important directions not only by creating courses that ask
students to look beyond the Anglophone world to consider England in a
global context, but also, as with all of the essays in this book, by asking
students to think cross-temporally.
As Attar and Shutters point out, academia is currently abuzz with
talk about global education and preparing students for a newly global-
ized world. What these essays show most clearly is that this globalization
itself is not new; it has a very long history. Making students aware of this
F OR E WOR D xvii
history does not simply prepare them for a global marketplace, but also,
more profoundly, asks them to consider global citizenship and its respon-
sibilities. By paying serious and rigorous attention to what connects us,
these classes use innovative approaches to ask students to re-evaluate what
has long divided us.
These connections and divisions are at the very heart of the enter-
prise of these teachers. In an insightful blog post about the relevance of
the humanities, Natalia Cecire argued that perhaps the persistent recent
clamor over the humanities’ “demise” was actually a reaction by some to
the humanities’ relevance.1 It is precisely because humanities research is
continually evolving and developing and because it is politically and cul-
turally engaged that some view it as threatening. Cecire writes:
These essays and the classes and scholarly journeys that they describe
are perfect examples of scholarship and pedagogy that is continually
engaged. The classes also prove that some of the freshest and most infor-
mative approaches we can have to approaching today’s world can come
from studying past worlds. Each of these essays presents innovative con-
tent and method based both on scholarship and on a commitment to
innovative and culturally engaged pedagogy. This may make some, as
Cecire quips, “sad,” but for those of us concerned with the future of the
humanities, it will surely have the opposite effect.
The essays in this volume will likely be read primarily by medievalists
and early modernists, but I hope that we will encourage our colleagues
who work in later periods to examine them as well. Those who would
embrace a global framework for their scholarship and teaching would do
well to consider the temporal scope that is, I think, this volume’s most
important contribution. The complexities of a global scope can best be
understood, the contributors show, by considering not only where we
might be headed, but also where we have been. If we are the guides to
our students on their scholarly journeys, then it is our task to help them
understand how their past informs their future. And, since, alas, it is no
xviii F OR E WOR D
longer possible for me to pack it all in and become a student again, these
essays also comfort me by reminding me that each class is a journey and
that, for me, the true reward of teaching is that gift of perpetual discovery
that comes from attempting to help others find their paths.
Lisa Lampert-Weissig
Professor, English Literature and
Comparative Medieval Studies
Katzin Professor of Jewish Civilization
University of California, San Diego
Note
1. Natalia Cecire, “Humanities scholarship is incredibly relevant, and that
makes people sad,” Works Cited (blog), January 4, 2014, http://natali-
acecire.blogspot.com/2014/01/humanities-scholarship-is-incredibly.
html?spref=f b.
ACKNOWLEDGMENTS
and her next project builds off of these interests to explore Mediterranean
narratives in which grief and death are eroticized.
Elizabeth Pentland is associate professor of English at York University
(Toronto, Canada), where she specializes in Shakespeare and early modern
literature. Her teaching includes courses on Shakespeare, global adapta-
tions and appropriations of Shakespeare, English travel writing, and early
modern political theory. Her recent published work includes essays on
Shakespeare’s Hamlet, Twelfth Night, and Love’s Labor’s Lost, Christopher
Marlowe’s Massacre at Paris, and Mary Sidney’s Discourse of Life and Death.
She is completing a book-length study of late sixteenth-century writing,
in England, about the French civil wars.
Tison Pugh is professor in the Department of English at the University of
Central Florida. With Angela Jane Weisl, he edited Approaches to Teaching
Chaucer’s Troilus and Criseyde and the Shorter Poems (MLA, 2006). His
recent books include An Introduction to Geoffrey Chaucer (University Press
of Florida, 2013) and Chaucer’s (Anti-) Eroticisms and the Queer Middle Ages
(The Ohio State University Press, 2014).
Kyunghee Pyun is assistant professor of History of Art at The Fashion
Institute of Technology, SUNY, where she specializes in cross-cultural
exchanges of art and artifacts between Asia and Europe. She has published
on Asian-American artists and art history collections and recently co-edited
Jean Pucelle: Innovation and Collaboration in Manuscript Painting (Brepols, 2013).
Lynn Ramey is associate professor of French at Vanderbilt University
where she specializes in Medieval French literature and film studies.
Ramey is the author of Christian, Saracen and Genre in Medieval French
Literature (Routledge, 2001) and Black Legacies: Race and the European
Middle Ages (University Press of Florida, 2014), and co-editor with
Tison Pugh of Race, Class, and Gender in “Medieval” Cinema (Palgrave
Macmillan, 2007). She is currently working with recreations of medieval
literature and culture in video games.
Julia Schleck is associate professor of English at the University of
Nebraska-Lincoln, where she specializes in English travel narratives. Her
book, Telling True Tales of Islamic Lands: Forms of Mediation in Early English
Travel Writing, 1575–1630, was published by Susquehanna University
Press in 2011. She is on the editorial board of Serai: Premodern Encounters,
an online collaboratory for scholarship on cultural interactions and
encounters across religious, linguistic, and geopolitical divides from late
antiquity to the early modern period, from the Mediterranean to the
Indian Ocean (http://serai.utsc.utoronto.ca/).
xxiv CONTRIBUTORS
“
D iscover your global potential,” invites the home page of the
Cultural Intelligence Center, which offers testing, training, and
certification in “cultural intelligence” (or “cultural quotient,” CQ),
described as the ability to recognize, understand, and adapt to different
cultures in order to successfully harness one’s competitive edge in a glo-
balized economy.1 Today, CQ is an internationally accredited standard
applied by academic institutions, businesses, and governmental depart-
ments alike. The Cultural Intelligence Center (henceforth CIC), based
in East Lansing, Michigan, a leader in CQ research and implementation,
serves numerous high-profile clients, such as Coca-Cola, the London
School of Economics, and the US Department of Justice, to name a few.
Testimonials from patrons and enthusiastic media reviews scroll across
the CIC Web site’s home page with statements like, “For . . . leaders
who want to succeed in today’s increasingly global and interdependent
environment, . . . applying this simple four-step cycle will prepare you
for tomorrow’s world” (Paul Polman, CEO, Unilever). Browsing the
term “cultural intelligence” on the Internet suggests that this concept
now permeates thinking across a variety of fields including medicine,
psychology, architecture, urban planning, international adoption, and
international law.2
As professors of medieval English and early modern Italian literature
and culture, we find the CQ phenomenon both promising and worrying,
especially as it relates to our interests and to the interests of our contribu-
tors in teaching medieval and early modern cross-cultural encounters. On
the one hand, interest in CQ might promote the study of cross-cultural
encounters in earlier historical settings and foster connections between
past cross-cultural encounters and today’s global culture. However, com-
ments from CIC president David Livermore distance CQ from academic
2 K A R I N A F. AT TA R A N D LY N N S H U T T E R S
Professors of medieval and early modern studies are already well aware
that the Europe of these eras was neither culturally homogenous nor cut
off from Asia, Africa, or, in the early modern period, the Americas. The
last couple of decades have witnessed an impressive surge of interest in
how medieval and early modern peoples of different cultural, religious,
linguistic, and ethnic groups perceived and encountered each other.
Renewed interest in Christian-Islamic-Jewish relations, revised histo-
ries of trans-Atlantic encounters, and new work on multicultural geo-
graphic regions such as the Mediterranean and Iberia have shed light on
the diversity and complexity of cultural identities as they were perceived
and negotiated during these eras. Moreover, important scholarship has
sought to think about cross-cultural encounters from non-European
perspectives or outside of continental Europe altogether. Scholars now
look beyond Paris, Rome, and London, traditional hubs of artistic, politi-
cal, and religious authority during these eras, toward Constantinople,
Baghdad, and Chang’an (now Xi’an). This exciting research encourages
us to extend our perception of past cultures beyond single, national tradi-
tions to instead think of multicultural, multigeographic, and multilin-
guistic networks. The contributors to this volume similarly encourage
professors to extend knowledge of these networks to students, who, in
our experience, are frequently surprised to find that medieval and early
modern cultures were complex and diverse, often in ways that challenge
current notions of identity.
Thus far, our account of this volume follows a route traveled by many
books on academic pedagogy: identify an important development in aca-
demic research and consider how to translate that development into effec-
tive teaching. This approach assumes that the system of higher education
employing medievalists and early modernists, supporting their research,
and providing them with teaching opportunities remains firmly in place.
However, higher education has recently undergone intense scrutiny,
with people besides Livermore questioning whether the version of the
humanities that emerged in twentieth-century academic contexts pre-
pares students for a twenty-first-century world. This volume addresses
such concerns by framing the teaching of medieval and early modern
cross-cultural encounters not only in terms of how to teach the research
that interests us, but also as a response to larger questions regarding insti-
tutional relevance.
This leads to the second point: thinking about medieval and early
modern cross-cultural encounters can help students ref lect on contem-
porary issues. To return to the Harvard report on the humanities, the
authors note that “a focused, frontal assault on any particular task does
not always produce the best results; sometimes it is best to seek direction
through indirection. Allegiances among disciplines sometimes need to
shift in order to tackle (or untangle) complex questions” (35). In our view,
these allegiances should extend not only across disciplines, but also tem-
porally, from present to past. On the one hand, medieval and early mod-
ern cross-cultural encounters present students with cultural phenomena
that seem familiar, sometimes disturbingly so, as when a medieval author
denigrates one person for her place of origin or another for his skin color,
or when an early modern text describes conf licts between Christians and
Muslims. Cross-cultural encounters from the past also feature intellectual
exchange, friendship, and love, thus recollecting the more mutually ben-
eficial offerings of today’s global world. On the other hand, students find
past cross-cultural encounters unfamiliar and strange, as when medieval
and early modern authors describe people of different religions as differ-
ing not just culturally but somatically. Through the study of medieval
and early modern cross-cultural encounters, students can learn how to
think more critically and responsibly about differences and similarities
between past cultures and their own. They realize that categories like
religion and race are neither timeless nor universal, and that encoun-
ters between groups in the past resembling those of the present, be they
harmonious or hostile, actually played out quite differently in different
historical contexts. From this perspective, the simultaneous familiarity
and foreignness of past cross-cultural encounters that can result in mis-
conceptions and generalizations can lead instead to a productive tension.
This tension allows the past to gain relevancy for students even as it forces
them to reconsider their own assumptions about how human societies
operate and how our present world preserves and departs from earlier
paradigms of cultural difference. It is in this sense that we see medieval
and early modern cross-cultural encounters as providing an “indirect”
means to approach questions that are vital to both multicultural US and
global societies. Through the study of medieval and early modern cross-
cultural encounters students learn not just about the long history of cross-
cultural interaction, conf lict, and exchange but also how to think more
critically about cross-cultural encounters in general. In sum, the essays in
this volume demonstrate that the study of past cross-cultural encounters
can help students come to a better understanding of themselves, their
present realities, and the role they wish to play in the world.
I N T RO DUC T ION 9
The Essays
Our volume brings together scholars from a range of disciplines, includ-
ing art history, theater, English, French, Italian, and Latin American
and Iberian studies. The contributors represent diverse academic insti-
tutions, including public and private research universities and liberal
arts colleges, ranging in size from 800 to 59,000 students and located in
urban, suburban, and rural settings across the United States and Canada.
Although concerns regarding humanities and higher education extend
beyond North America, we have chosen to focus on this region because
it is the setting for much of our experience and expertise in univer-
sity education. We view this geographical scope not as a limitation
but as a starting point, and hope that this volume will stimulate fur-
ther discussion among international scholars, instructors, and students
who face different challenges in teaching and studying cross-cultural
encounters in diverse cultural contexts. The volume’s essays ref lect our
call for contributors to theorize cross-cultural encounters broadly and
creatively, and to offer practical, innovative, and interdisciplinary peda-
gogical approaches to this topic. The essays produce numerous points
of connection, and our organizational framework therefore emphasizes
the variety and complexity of cross-cultural encounters themselves.
Part I features essays on synchronic cross-cultural encounters; the
essays of Part II devote equal attention to synchronic and diachronic
cross-cultural encounters; and the essays of Part III focus exclusively on
diachronic cross-cultural encounters. These divisions provide a useful
heuristic rather than an exact taxonomy. Our goal, though, is to move
from more to less familiar versions of cross-cultural encounters, and to
encourage readers to peruse essays outside their content-based areas of
expertise. We hope that by emphasizing theorization and methodol-
ogy over the more traditional categories of historical era or linguistic/
national traditions, we might encourage interdisciplinary conversation,
itself a vital, if sometimes lacking, form of cross-cultural encounter
within academia.
Furioso and then view, read, and discuss contemporary Italian puppet
theater adaptations of the same episodes. Cavallo’s students also had
the opportunity to discuss the factors that played into particular stag-
ing choices with puppet theater directors and performers. As Cavallo
and her students discovered, approaching cross-cultural encounters dia-
chronically through present-day folk performances that diverge from
early modern textual traditions offers insights into cultural identity,
anachronism, and perceptions of religious and ethnic others in Italy’s
past and present.
Janice Hawes’s “Beowulf as Hero of Empire” describes her experience
teaching the early medieval poem Beowulf and two works published in
1908 and aimed at young readers, H. E. Marshall’s Stories of Beowulf: Told to
the Children and Our Empire Story, in consecutive semesters of her English
Literature survey courses. Hawes and her students first explore how
pagan Germanic society is filtered through the imagination of Beowulf ’s
early medieval Christian poet, and then how Marshall’s translation of
Beowulf for children is filtered through the imagination of an Edwardian
writer who embraced empire. This cross-temporal, cross-cultural study
allows students to apprehend how later generations employed the past for
self-fashioning: Beowulf at once celebrates and registers discomfort with
ancestral, non-Christian traditions and martial codes, and Marshall’s
works similarly ref lect how British imperialists modeled themselves on
medieval chivalric values in order to justify their superiority to the colo-
nized even as they used the medieval past to argue for an India stuck in
the “Dark Ages.” By ref lecting on the Beowulf poet’s and liberal imperi-
alists’ problematic glorification of their respective cultural and political
times through a celebration of their respective and shared pasts, students
can begin to question their own assumptions about the recent past and its
inf luence on perceptions of our present.
* * *
and/or using works of popular culture such as films, folklore, and blogs
in the classroom. Contributors thus employ strategies that make the study
of cross-cultural encounters accessible, relevant, and fun without sacrific-
ing intellectual rigor, and that model how to treat students as active par-
ticipants in the study of early cross-cultural encounters. Our contributors
also ref lect honestly on their own successes and failures in the classroom
and view their teaching as an ongoing process. We hope that these essays
will inspire instructors to include the medieval and early modern cultural
phenomena addressed in this volume in their courses. Pedagogical strate-
gies are as important as content, however, and these essays will well serve
any instructor contemplating how to incorporate historically and cultur-
ally distant materials into the classroom.
Notes
1. The Web site of the Cultural Intelligence Center, http://www.culturalq
.com/index.html.
2. See, for instance, the entry “A Prescription for Cultural Intelligence in
Medicine: ‘CQ Rx’” on the blog of Barri Blauvelt, president & CEO of
Innovara, Inc., Barry Blauvelt’s Blog, May 13, 2010, http://barriblauvelt.
wordpress.com/2010/05/13/a-prescription-for-cultural-intelligence-in-
medicine-cq-rx/; Taewon Moon, “Emotional Intelligence Correlates of
the Four-Factor Model of Cultural Intelligence,” Journal of Managerial
Psychology 25, no. 8 (2010): 876–98; the “SBS CQ Forum,” a series of
three forums produced in 2011 and research links available through the
Special Broadcasting Service, “a national public broadcaster with a spe-
cial mandate to ref lect the multicultural nature of Australian society,”
http://www.sbs.com.au/shows/cq; and Peter Alfandary, “Law Firm
Management News December 2012—Embracing Cultural Intelligence,”
International Bar Association, http://www.ibanet.org/Article/Detail
.aspx?ArticleUid=bce964ac-d7cc-4a9b-953a-8dafe0cc42d2.
3. For an expanded version of this posting, see David Livermore, “CQ: The
New IQ for American Students Competing in a Global Marketplace,”
David Livermore, Global Thinker and Writer (blog), September 30, 2010,
http://davidlivermore.com/2010/09/30/cq-the-new-iq-for-american-
students-competing-in-a-global-marketplace/.
4. See, for example, Rosanna Warren, “The Decline of the Humanities—
and Civilization,” New Republic, July 17, 2013, http://www.newrepublic
.com/article/113763/why-we-need-liberal-arts; Gordon Hutner and
Feisal G. Mohamed, “The Real Humanities Crisis Is Happening at Public
Universities,” New Republic, September 6, 2013, http://www.newrepublic
.com/article/114616/public-universities-hurt-humanities-crisis; and
Verlyn Klinkenborg, “The Decline and Fall of the English Major,”
New York Times, June 22, 2013, http://www.nytimes.com/2013/06/23
/opinion/sunday/the-decline-and-fall-of-the-english-major.html.
16 K A R I N A F. AT TA R A N D LY N N S H U T T E R S
5. For the point of view that the humanities are not in crisis, see Michael
Bérubé, who argues that while a decline in US humanities enrollments
occurred between 1970 and 1980, “undergraduate enrollments in the
humanities have held steady since 1980,” “The Humanities Declining?”
Chronicle of Higher Education, 59, no. 42 (2013): B4-B5, available at http:
//chronicle.com/article/The-Humanities-Declining-Not/140093/.
Alexander Beecroft similarly critiques the claim for a humanities crisis in
his “The Humanities: What Went Right?” The Conversation: Opinions and
Ideas (blog), Chronicle of Higher Education, July 3, 2013, http://chronicle.
com/blogs/conversation/2013/07/03/the-humanities-what-went-right/.
6. Kevin Kiley, “Another Liberal Arts Critic,” Inside Higher Ed, January
30, 2013, http://www.insidehighered.com/news/2013/01/30/north-
carolina-governor-joins-chorus-republicans-critical-liberal-arts.
7. The Modern Language Association publishes a report every three to four
years quantifying the study of languages other than English in US colleges
and universities. Their most recent report, published in December 2010,
surveys trends in language-course enrollments in Fall 2009. According
to this report, in 2009 Spanish, French, and German had the highest for-
eign-language enrollments. However, between 2006 and 2009, Arabic,
Chinese, and Korean enrollments increased at the highest rates. Arabic
enrollments, for example, increased by 126.5 percent between 2002
and 2006 and by 46.3 percent between 2006 and 2009, as compared to
Spanish enrollments, which increased by 10.3 percent between 2002 and
2006 and 5.1 percent between 2006 and 2009. Nelly Furman, David
Goldberg, and Natalia Lusin, Enrollments in Languages Other Than English
in United States Institutions of Higher Education, Fall 2009, a web publication
of The Modern Language Association, December 2010, p. 20, http://
www.mla.org/pdf/2009_enrollment_survey.pdf.
8. The Heart of the Matter (Cambridge, MA: American Academy of Arts
& Sciences, 2013), http://www.humanitiescommission.org/_pdf/hss
_report.pdf; and The Teaching of the Arts and Humanities at Harvard
College: Mapping the Future, Harvard University, May 2013, http:
//artsandhumanities.fas.harvard.edu/f iles/humanities/f iles/mapping
_the_future_31_may_2013.pdf. Henceforth cited by page number.
9. David A. Hollinger has criticized the American Academy The Heart of
the Matter report on the grounds that it encourages increased division
between the humanities and sciences and that the report itself is so broad
that it can be “cherry-picked” to support practically any stance. See his
“The Wedge Driving Academe’s Two Families Apart: Can STEM and
the human sciences get along?” Chronicle of Higher Education, October 14,
2013, http://chronicle.com/article/Why-Cant-the-Sciencesthe/142239/.
Anthony T. Grafton and James Grossman argue that while there is much
to value in the Harvard report Mapping the Future, it fails to acknowledge
that undergraduate students do view the humanities as providing valuable
skills that will help them in future careers. See their “The Humanities
in Dubious Battle: What the Harvard Report Doesn’t Tell Us,” July 1,
I N T RO DUC T ION 17
SYNCHRONIC CROSS-CULTURAL
ENCOUNTERS
CHAPTER 1
Seth Kimmel
The Syllabus
According to Castro’s and Menocal’s narratives, Iberian cultural and
intellectual history is upside down. While much of Europe was mired in
the Dark Ages, Cordoba, Seville, Granada, and Toledo were hubs of phil-
osophical learning and artistic patronage. Here was medieval tolerance
in a crusader age. Likewise, when the roots of Enlightenment took hold
A N DA LU S I A N I BE R I A S 23
transition from manuscript to print culture may have been no more deci-
sive or comprehensive than the contemporaneous Christianization of the
peninsula, but the two processes were more closely connected than may
initially seem. Material culture does more than foster student enthusiasm;
it gives shape to the chronological arc of peninsular intellectual and liter-
ary history.
The goal in a class like this should not be to fit multiple pieces of
Iberian history together into a single image, but rather to emphasize the
rough edges of incongruence. Like the balkanization of scholarly knowl-
edge itself, chronology’s fissures come into view by reading texts from
diverse moments and locations. Student-driven class discussions and reg-
ular visits to archives and museums, rather than any rigid sense of literary
order, hold our syllabus together.
for exchange. In this case, formal poetic analysis and historical evidence
corroborate each other.
The relationship between troubadour lyric in the Romance vernacu-
lars and these Arabic and Hebrew traditions is less clear. In the poetry of
Marcabru, Arnaut Daniel, Pierre Vidal, and other twelfth-century trou-
badours, topics familiar from Arabic and Hebrew poetry, such as love,
wine, and nature, frequently appear. Yet these laments of lost love exhibit
different rhyme schemes, pacing, and internal divisions than their Arabic
counterparts. It is entirely plausible that Christian troubadours traveled
to Muslim courts or imitated the Andalusian models they heard per-
formed by Jewish refugees in Christian courts.11 But, I ask my students,
can we hang our argument for cross-cultural encounter on common the-
matic evidence alone, given that no one poet or poetic tradition holds a
monopoly on love, wine, or nature? Extant manuscripts post-date the
original oral poetry in both the Romance vernaculars and Arabic and
Hebrew, and there is to my knowledge no independent archival mate-
rial that fills out the social and cultural context of a possible exchange
between Provençal bards and Andalusian patrons.
Despite its limitations in the case of medieval vernacular poetry, the-
matic evidence can be persuasive in other contexts, particularly concern-
ing arguments about the politics of representation. Consider La Celestina,
first published in 1499, in which all representation is potential deception.
In a parallel that I introduce during class discussion about the late fif-
teenth-century inquisitor Tomás de Torquemada’s Latin “Instructions for
the Holy Office of the Inquisition,” we modern students of La Celestina
are like inquisitorial readers, but we quarry the linguistic surface for alle-
gorical meaning or contemporaneous references to converso circumstances
rather than hidden heresy.12 Moreover, as is evident from El Abencerraje
and El príncipe constante, which depict encounters between honorable
Muslim and Christian knights, the history of religious difference became
in this period a useful literary trope. Yet by reading these two texts
alongside other materials from the sixteenth century, such as the Morisco
Muhammad Rabadan’s poetry, Diego Hurtado de Mendoza’s military
history, and juridical documents related to Morisco expulsion, it is pos-
sible to see how even the most anachronistic or hackneyed sentimen-
talism sometimes obscures grave political commitments. To construct a
convincing account of cross-cultural encounter, students must learn what
kinds of arguments thematic evidence can support, and in the process
they come to see the weaknesses of close reading itself.
Similar formal and thematic concerns structure scholarship on the exem-
pla collections, also known as “wisdom literature” or frame tales, which
traveled in multiple languages from South Asia, through the Middle East
A N DA LU S I A N I BE R I A S 29
and North Africa, and finally to the Iberian Peninsula in the thirteenth
century. The Spanish works Sendebar and Calila y Dimna are translations
from Arabic source texts, and the fourteenth-century El Conde Lucanor
and El libro de buen amor draw on a similar reservoir of eastern mate-
rial. So too does The Arabian Nights, which is why we read selections of
these Spanish and Arabic exempla collections together. In some cases, the
Spanish, Hebrew, and Latin translators of the Arabic material acknowl-
edged their sources and dated their work, and it is therefore possible to
trace their revisions and additions. This paratextual and paleographic evi-
dence suggests a close encounter across linguistic and religious lines, at
least among communities of elite intellectuals in places like thirteenth-
century Toledo. The shared frame-tale structure and common themes
and content reiterate this picture. Yet it is possible to overstate or misread
this varied evidence, particularly on the question of genre. Some scholars,
for example, have wondered whether the Archpriest of Hita Juan Ruíz,
who wrote El libro de buen amor in cuaderna vía, a Castilian lyric form
deeply indebted to the Latin didactic tradition, nevertheless also sought
to imitate the rhymed prose of the Arabic maqām āt.13 My students must
evaluate for themselves the validity of this suggestion by reading El libro
de buen amor alongside the maqām āt of the twelfth-century Andalusian
author al-Saraqusṭī, his Iraqi contemporary, al-Ḥar ī r ī, and their shared
early tenth-century Persian predecessor, al-Hamadhā n ī. In this case, the
formal commonalities between Ruiz’s cuaderna vía and al-Saraqusṭī’s saj‘,
or rhymed prose, raise more questions than they answer: Why does Ruiz
acknowledge his Latin and Castilian sources but not his Arabic ones? In
what language would he have known the famously difficult maqām āt? Is
Ruiz’s cuaderna vía unique, or is all such didactic poetry similarly indebted
to the Arabic tradition? Our immediate goal is not to answer these ques-
tions, which are best left to specialists, but rather to learn to pose them
systematically. The crucial point I aim to convey to students is that formal
and thematic analysis in the peninsular context is a struggle to determine
the conditions of comparative research and teaching.
Another line of discussion follows the trail of shared philosophical
problems or theological tensions out of the realm of the literary into
the domain of intellectual and religious history. Christian scholastics and
Jewish jurists came to know the works of Aristotle and other ancient
Greek philosophers through the translations and commentaries of the late
twelfth-century Islamic scholar Averroës, who spent much of his life in
Cordoba. In the Decisive Treatise, Averroës explores strategies for resolv-
ing the tension between classical learning and religious law, a concern of
Maimonides and Aquinas as well. Yet we must take care not to f latten
this common set of concerns into a cookie-cutter model of philosophical
30 SETH KIMMEL
Averroës. Decisive Treatise & Epistle Dedicatory. Translated and edited by Charles
E. Butterworth. Provo, Utah: Brigham Young University Press, 2008.
“Bando de la expulsión de los moriscos del reino de Valencia.” In Janer, Florencio.
Condición social de los moriscos de España. Seville: Ediciones espuela de la plata,
2006. Original imprint in Madrid: Real Academia de la Historia, 1857.
Biblia Políglota Complutense. Edited by Francisco Jiménez de Cisneros. Alcalá:
Arnao Guillén Broca, 1514–1517. Accessed at www.bne.es.
Calderón de la Barca, Pedro, El príncipe constante. Edited by Fernando Cantalapiedra
and Alfredo Rodríguez López-Vázquez. Madrid: Cátedra, 1996.
El Abencerraje: Novela y Romancero. Edited by Francisco López Estrada. Madrid:
Cátedra, 1980.
Hamadhā n ī, Bad ī al-Zam ā n al-Hamadhā n ī al-. The Maq ām āt of Bad ī al-Zam ān
al-Hamadh ān ī. Translated by W. J. Prendergast. London: Curzon Press, 1973.
Ḥ ar ī r ī, Mu ḥ ammad al-Qā sim ibn ‘Al ī al-. “The Assemblies of al-Ḥ ar ī r ī.”
Edited and translated by Thomas Chenery. London: Williams & Norgate,
1867–1898.
Hurtado de Mendoza, Diego. Guerra de Granada. Madrid: Editorial Castalia,
1970.
Jensen, Fred. Troubadour Lyrics: A Bilingual Anthology. New York: P. Lang, 1998.
Llull, Ramón. “The Book of the Gentile and the Three Wise Men.” In Selected
Works of Ramón Llull, vol. 1. Edited and translated by Anthony Bonner.
Princeton: Princeton University Press, 1985.
Maimonides, Moses. Guide for the Perplexed: A 15th Century Spanish Translation by
Pedro de Toledo (Ms. 10289, B.N. Madrid). Edited by Moshe Lazar and Robert
J. Dilligan. Culver City: Labyrinthos, 1989.
Monroe, James. Hispano-Arabic Poetry: A Student Anthology. Berkeley: University
of California Press, 1974.
Nebrija, Antonio de. Gramática castellana (Salamanca, 1492). Accessed at www.
bne.es.
Rabadan, Muhammad. Poemas de Mohamad Rabadan. Edited by José Antonio
Lasarte López. Zaragoza: Diputación General de Aragón, 1991.
Rojas, Fernando de, La Celestina. Edited by Dorothy S. Severin. Madrid:
Cátedra, 2000.
Ruiz, Juan. The Book of Good Love. Everyman Paperback (Bilingual Edition).
Translated by Elizabeth Drayson Macdonald. London: C.E. Tuttle, 1999.
Saraqusṭī ibn al-Aštark ūw ī al-, Abū l-Ṭā hr Mu ḥ ammad ibn Yū suf al-Tam ī m ī.
Al-Maq ām āt al-luzūm īya. Translated by James Monroe. Leiden: Brill, 2002.
Sendebar. Edited by María Jesús Lacarra. Madrid: Cátedra, 1989.
The Arabian Nights. Edited and translated by Muhsin Mahdi. Selected and edited
by Daniel Heller-Roazen. New York: W. W. Norton & Co., 2010.
The Penguin Book of Hebrew Verse. Edited by T. Carmi. New York: Viking Press,
1981.
Torquemada, Tomás de. “Las Instrucciones del Oficio de la Santa Inquisición.”
In Introducción a la inquisición española. Edited by Miguel Jiménez Monteserín.
Madrid: Editora Nacional, 1980.
34 SETH KIMMEL
Notes
1. Alan Jones, Romance Kharjas in Andalusian Arabic Muwašša ḥ Poetry: A
Palaeographical Analysis (London: Ithaca Press, 1988), 222–7. Other source
texts for kharaj āt include Emilio García Gómez, Las jarchas romances de
la serie árabe en su marco: Edición en carácteres latinos, versión española en calco
rítmico y estudio de 43 moaxajas andaluzas (Madrid: Alianza Editorial,
1990); and José Sola-Solé, Corpus de poesía mozárabe: Las ḥarğa-s andalusies
(Barcelona: HISPAM, 1973).
2. See Castro’s España en su historia: Cristianos, moros, y judíos, reprinted
in Américo Castro, Obra reunida, vol. 3, ed. José Miranda (Madrid:
Editorial Trotta, 2004), 147–290; María Rosa Menocal, The Arabic Role
in Medieval Literary History: A Forgotten Heritage (Philadelphia: University
of Pennsylvania Press, 1987), 1–25. For a succinct and cogent criticism
of Castro’s views and his arguments with the Spanish historian Claudio
Sánchez Albornoz, see Eugenio Asensio, La España imaginada de Américo
Castro (Barcelona: Ediciones El Albir, 1976).
3. Promoted by Américo Castro, convivencia denotes the “living together”
of Jews, Muslims, and Christians in medieval Iberia. See Maya Soifer,
“Beyond Convivencia: Critical Ref lections on the Historiography of
Interfaith Relations in Christian Spain,” Journal of Medieval Iberian Studies
1, no. 1 (2009): 19–35.
4. David Nirenberg, Communities of Violence: Persecution of Minorities in the
Middle Ages (Princeton: Princeton University Press, 1996); Stefania
Pastore, Una herejía española: Conversos, alumbrados e inquisición (1449–1559),
trans. Clara Álvarez Alonso (Madrid: Marcial Pons Historia, 2010).
5. Barbara Fuchs, “1492 and the Cleaving of Hispanism,” Journal of Medieval
and Early Modern Studies 37, no. 3 (2007): 493–510.
6. For a recent take on the history of these disagreements, see Karla Mallette,
European Modernity and the Arab Mediterranean: Toward a New Philology and
a Counter-Orientalism (Philadelphia: University of Pennsylvania Press,
2010).
7. For introductions to muwashsha ḥāt and qa ṣā’id, as well as the maq ām āt
discussed below, see essays by Tova Rosen, Beatrice Gruendler, and
Rina Drory, all in The Literature of Al-Andalus, eds. María Rosa Menocal,
Raymond P. Scheindlin, and Michael Sells, The Cambridge History of
Arabic Literature (Cambridge: Cambridge University Press, 2000). As
teaching texts, consider selections from James Monroe’s Hispano-Arabic
Poetry and the various maq ām āt translations (listed in the Appendix).
8. Michelle Hamilton, Representing Others in Medieval Iberian Literature (New
York: Palgrave Macmillan, 2007), 103–46; David A. Wacks, Framing
Iberia: Maq ām āt and Frametale Narratives in Medieval Spain (Leiden: Brill,
2007), 41–85, 157–93.
9. Barbara Fuchs, Exotic Nation: Maurophilia and the Construction of Early
Modern Spain (Philadelphia: University of Pennsylvania Press, 2009);
Francisco Márquez Villanueva, El problema morisco: Desde otras laderas
A N DA LU S I A N I BE R I A S 35
Megan Moore
* * *
“Why won’t you tell us what to think about this text?” It is a ques-
tion I get at least once per semester from my students who, perplexed
by the otherness of medieval French literature, struggle to understand
and relate to ideas far outside of their comfort zone. They, like many
outsiders to whom I explain my profession, are perplexed by the idea of
studying the medieval world, and their questions are always the same:
How can I understand the medieval world, given the little evidence we
have about it? What do we know about the medieval world, and what are
our assumptions? Their questions of discomfort with the medieval era,
though, differ from that first, and most basic, question—the one focused
around my role as a facilitator who guides a discussion about medieval
literature and culture, and which reveals anxieties about who can help
them establish connections to the medieval world. Why am I reluctant
F E M I N I S T P E DAG O G Y T O E X P L OR E C ON N E C T I V I T Y 39
peoples, and across boundaries whose lines become blurred upon deeper
examination in the classroom.
A pedagogy of connectivity focuses on the interstices and intersec-
tions of ideas by looking for connections not only between ideas pre-
sented in the classroom, but among the constituents of the classroom.
The classroom is a place of connections between individuals and teachers,
but also among the students themselves. Encouraging students to puzzle
things out with each other, building on competencies and even uncer-
tainties they have about texts and questions about the Middle Ages, helps
them build their own analytic and discursive skills while empowering
each student to take charge of her own learning and participation. I do
this often by asking students to bring one question to class and making a
list on the blackboard of the most pressing questions, then asking them to
discuss these in small groups. In this way, they control both the learning
process and its resolution by building on group aptitude.
Having considered the groundwork for a pedagogy of connectivity, I
would like to explore one of the specific instances in which I used this
approach to ground a class on the medieval Mediterranean, a graduate-level
seminar on medieval literature produced in and about the Mediterranean.
This seminar was taught in English to encourage discussion among stu-
dents from several different departments (Classics, Romance Languages,
English, and History). Our readings and discussion stemmed from a
common interest in understanding how the Mediterranean grounded and
shaped these texts, and we embarked on a search for connections between
texts, characterization, plot, and even manuscript histories.
We read mostly Old French texts such as Cligès, Le Roman d’Alexandre,
Floriant et Florete, Floire et Blancheflor, and Aucassin et Nicolette, but we also
read a set of texts outside of the purported linguistic and disciplinary
home base of the class. We read The Arabian Nights, documents retrieved
from what was essentially a medieval recycling bin in the Cairo Genizah,
excerpts from Marco Polo’s Travels and the Libro del buen amor and, finally,
the medieval Greek Digenis Akritas. By exploring non-“French” materi-
als stemming from cultures traditionally known as “other” to France in
the Middle Ages (in particular, the Byzantine romance Digenis Akritas
and the Arabic Arabian Nights), students are better able to interrogate the
assumptions we make about medieval “French-ness.” This combination
of texts underscores for students the fact that the medieval French expe-
rience cannot be dissociated from its Mediterranean roots, and is highly
dependent on the connections fostered by women in cross-cultural
marriages of the twelfth and thirteenth centuries, for almost every text
stages intercultural exchange through women’s work in cross-cultural
marriage.
42 M EGA N MOOR E
involves crossing into new clothing, an act rife with meaning and inter-
pretive possibilities. He crosses from one family, wife, religion, and set of
cultural and gendered practices (all Syrian) to another (all Byzantine), and
he marks this transition by changing from f lowing garments into more
clearly articulated pants.
Reading these texts in a classroom devoted to connectivity means that
students were able to identify the passing taking place as well as build off
of other passages of passing that their own disciplinary and reading back-
grounds may have prepared them for. Students used intertextual con-
nections to read the passing episode within a Mediterranean framework
of nobles desperate to position themselves through the consumption and
display of exotic Mediterranean goods. My graduate students seized on
it as analogous to Old French texts such as Erec et Enide, in which Enide,
too, is made to “pass” through clothing, dressed as she is by the queen to
be admitted into the nobility through sericultural means. While in Erec
et Enide the passing is done between classes, in Digenis Akritas the bor-
ders are multiple: religious, linguistic, and ethnic, but are also bridged
by citizens of the world like Digenis. Students ultimately identified the
episode as revealing how f luid identities can be, even in the Middle
Ages, bringing medieval identity politics closer to their modern under-
standing of the world. Discussing how Digenis passes from one cul-
ture to another also shows that there is a certain amount of knowledge
developed through cross-cultural exchange around the Mediterranean,
as the f luidity of borderlands permits the f luidity of identities performed
there.
As our discussion progressed, students began to see parallels between
the outsider Digenis and dynamics plaguing the Greek court in a con-
temporary medieval French romance, Cligès. The disjuncture they felt at
some of the basic elements of narrative composition in reading Digenis—
its “book,” rather than verse form, its chapter-like organization, and its
attention to rhyme—had them thinking about form in our initial discus-
sion, which in turn spurred them to think about how the structure of the
story is very similar to the structure of the later, Old-French Cligès. Like
Digenis, Cligès is a bi-generational story of cross-cultural reproduction
in the borderlands: this time, it is the Byzantines who travel to Arthur’s
court in search of knightly prowess and renown; it is there that they woo,
abduct, and eventually wed their future brides. As students discussed,
they focused more and more on connections between the texts—and
then they sought to explain critical differences in plot. In particular, they
started to interrogate the parallels in the narrative structure of a bi-gen-
erational story about dual-blooded protagonists who love and gain honor
abroad, only to bring that culture back to their homelands.
F E M I N I S T P E DAG O G Y T O E X P L OR E C ON N E C T I V I T Y 45
Notes
1. Howard R. Bloch, Medieval Misogyny and the Invention of Western Romantic
Love (Chicago: University of Chicago Press, 1991); Pau Gilabert Barberà,
F E M I N I S T P E DAG O G Y T O E X P L OR E C ON N E C T I V I T Y 49
alterity for students and scholars alike, and by bringing the alterity of
textual “others” to the forefront, we are able to begin to interrogate our
assumptions about our disciplinary “home.”
15. Digenis Akritis: The Grottaferrata and Escorial Versions, ed. Elizabeth Jeffreys
(Cambridge: Cambridge University Press, 1998); Denison Bingham
Hull, Digenis Akritas; the Two-Blood Border Lord. The Grottaferrata Version
(Athens: Ohio University Press, 1972). For a sampling of critical readings,
see Roderick Beaton, The Medieval Greek Romance (London and New
York: Routledge, 1996); Roderick Beaton and David Ricks, eds., Digenes
Akrites: New Approaches to Byzantine Heroic Poetry (Aldershot; Brookfield,
VT: Variorum, 1993), especially the essay by Paul Magdalino, “Digenis
Akrites and Byzantine Literature: The Twelfth-Century Background
to the Grottaferrata Version,” 1–14; Sarah Ekdawi, Patricia Fann, and
Elli Philokyprou, “Bold Men, Fair Maids and Affronts to Their Sex:
The Characterization and Structural Roles of Men and Women in the
Escorial Digenis Akritis,” Byzantine and Modern Greek Studies 17 (1993):
25–42; Théologitis Homère-Alexandre, “Digenis Akritas et la littéra-
ture byzantine: problèmes d’approche,” Collection de la Maison de l’Orient
Méditerranéen Ancien. Série Littéraire et Philosophique 29, no. 1 (2001): 393–
405; Paul Bancourt, “Etude de quelques motifs communs à l’épopée
Byzantine de Digenis Akritis et à La Chanson d’aiol,” Romania 95 (1974):
508–32.
16. In class, students would cite work by feminists and other borderland the-
orists working on identity politics. Most commonly cited were Gloria
Anzaldúa, Borderlands/ La Frontera: The New Mestiza (San Francisco:
Aunt Lute Books, 2012); Cherríe Moraga and Gloria Anzaldúa, eds.,
This Bridge Called My Back; Sonia Saldívar-Hull, Feminism on the Border:
Chicana Gender Politics Literature (Los Angeles and Berkeley: University of
California Press, 2000). There is a longer critical tradition about border
identities that would also help contextualize the discussion of this femi-
nist vein within the larger borderlands literature.
17. Michael Herzfeld, “Practical Mediterraneanism: Excuses for Everything,
from Epistemology to Eating,” in William V. Harris, Rethinking the
Mediterranean (Oxford: Oxford University Press, 2005), 45–63; Fernand
Braudel, The Mediterranean and the Mediterranean World in the Age of Philip
II (Los Angeles and Berkeley: University of California Press, 1996);
Peregrine Horden and Nicholas Purcell, The Corrupting Sea: A Study of
Mediterranean History (London: Blackwell, 2000).
CHAPTER 3
Kyunghee Pyun
Thinking of Cosmopolitanism
Students in my Silk Road class, which was developed as an interdis-
ciplinary humanities course for Brooklyn College’s Core Curriculum
A J OU R N E Y T H ROUG H T H E S I L K ROA D 55
Tale,” “Nun’s Tale,” “Official’s Tale,” and “Artist’s Tale,” students often
also related their own experiences of acculturation from their birthplace
to their adopted country. One student, who was majoring in chemical
engineering, pointed out that having a special skill can be beneficial in
multilinguistic, multiethnic communities, as in the case of the Central
Asian monk who had medical expertise and settled in Dunhuang, or
the Tibetan painter with a talent for copying Buddhist iconography who
remained a popular employee among Chinese monks and artists.
Because Foltz and Whitfield do not discuss artistic production along
the Silk Road in detail, I supplemented these readings with visual materi-
als drawn from exhibition catalogues and art historical documents. For
example, Central Asian entertainers and musicians on camel were often
represented in three-color glazed earthenware of the Tang Dynasty.4
Foreign merchant figurines made of the same material are also avail-
able in major collections of Chinese art. Most importantly, fragments
of textile from the Byzantine Empire, Sassanian Empire, Central Asian
regions, and China enriched our reading materials and fired students’ his-
torical imagination. I made these visual materials available on Brooklyn
College’s Blackboard online learning system, so students could identify
well-known artworks from the Dunhuang Cave Temples, the Shōsōin
Treasury in Japan, and the ceramics and textiles of China and Central
Asia in major art museums.
When I teach this course again, I am likely to include readings from
the following publications, most of which were not available for Fall
2010. Frances Wood’s The Silk Road: Two Thousand Years in the Heart of
Asia (2004) is a survey book of art history, arranged chronologically with
rich color illustrations of major monuments and artworks. For instructors
who are not art historians, Wood’s book is a wonderful resource. Two
recent books from the series New Oxford World History, The Silk Road
in World History (2010) by Xinru Liu and Central Asia in World History
(2011) by Peter B. Golden, encompass modern times and the present,
and so can supplement Foltz’s book, which ends abruptly in the fifteenth
century. Christopher I. Beckwith’s Empires of the Silk Road: A History of
Central Eurasia from the Bronze Age to the Present (2011) could serve as a use-
ful reference, and finally The Silk Road: A Very Short Introduction (2013)
by James A. Millward is short yet essential introductory reading on the
subject.
Figure 3.2 Lining of the Tibetan Jacket. Chinese silk damask. Eighth century
(Tang Dynasty). 18 7/8" high and 32 7/16" wide. © The Cleveland Museum of
Art.
60 KYUNGH EE PYUN
Figure 3.3 Matching Pants of the Tibetan Jacket in Chinese Silk Damask. Eighth
century (Tang Dynasty). 20 1/2" high and 11" wide. © The Cleveland Museum of Art.
of art history. Because most accounts of Central Asians during the Silk
Road era were not written by Central Asians themselves, it is important
for students to take into consideration the cultural biases that inform
these accounts.
To address these biases, we studied depictions of Central Asians in
artistic and textual traditions. For example, we analyzed the physical
appearances of foreigners depicted on Chinese porcelain and wall paint-
ings. In these artifacts, Central Asian people are presented as “foreign”
or “unusual” in their neighbors’ eyes. Additionally, we discussed the cus-
toms and languages of Central Asians we read about in Chinese historical
documents and Arabic sources. The Chinese Buddhist monk Xuanzang,
for instance, characterizes people in the Kingdom of Kashmir as “light
and frivolous, of a weak, pusillanimous disposition . . . handsome but
given to cunning.”13
We also considered how such biases were filtered through more recent
publications on the Silk Road, like Whitfield’s. The book’s stories of
fictional characters from Central Asia often include a section describing
appearances or reputations to add lively details to the historical figures
of Uighur soldiers, Sogdian merchants, or Indian monks. For example,
Whitfield identifies a horseman named Kumtugh as a Uighur Turk with
“a characteristically broad face, thick eyelashes, and deep-set green eyes”
and “a short-belted blue tunic with narrow sleeves, and trousers tucked
into soft leather boots.”14 Similarly, a Sogdian merchant has a “heavily
bearded face” and wears an idiosyncratic Sogdian dress so that he could
be easily distinguished from the Chinese, Turks, and Tibetans.15 I pointed
out that many of these features were primarily based on well-known
Chinese historical sources like Sima Tian’s Shiji and Xuanzang’s travel
essay. Many students wondered what Central Asian historical tribes had
really looked like, and how local people would have described certain
events. I also introduced the historiography of Central Asia and touched
upon the preconceptions and personal interests of great scholars of the Silk
Road. Nikolai Mikhaylovich Przhevalsky (1839–1888; Polish-Russian),
Aurel Stein (1862–1943; Jewish-Hungarian-British), Sven Hedin (1865–
1952; Swedish-German), and Paul Pelliot (1878–1945; French) were all,
whether willingly or involuntarily, in service of the Imperial expansion-
ism of the late nineteenth century. This was one of the best moments of
the class: to think like a real historian trying to skim off deep-rooted
biases and preconceptions and to maintain fairness as much as possible.
To contextualize the ethnic profiling evident in historical documents,
I brief ly returned to Appiah’s concept of cosmopolitanism and asked stu-
dents whether various depictions of Central Asians demonstrated the lim-
its of cosmopolitanism for the multicultural Silk Road. Students agreed
64 KYUNGH EE PYUN
Notes
1. The children’s animation series is based on A Journey to the West, a fic-
tional account of Xuanzang’s travels written in the sixteenth century dur-
ing the Ming Dynasty and first translated into English by Arthur Waley
68 KYUNGH EE PYUN
Elizabeth Pentland
England with the Armada of 1588. Each of these topics provides some
context for the week’s reading: if we understand the threat that Spain
posed to England’s political and religious autonomy during this period,
for example, we can begin to appreciate the paranoia and hostility that
inform William Lithgow’s sensational account of his imprisonment there
in the excerpt we read from his Totall Discourse of the Rare Adventures
(1632).5 I also make a point of addressing the difficulties of early mod-
ern English up front: I explain that I do not expect them to understand
everything all at once, that learning this “new” language will take some
effort, and that it has taken me years of working closely with sixteenth-
century literature to feel I understand it well.
English travel writing in this period is perhaps not as diverse as it
becomes in later eras—there are no women writers represented in our
textbook, differences in social class are limited and often hard to dis-
cern, and we must, generally speaking, look to works in translation (Leo
Africanus’s History and Description of Africa, for example) for writers of
non-European descent. But it is diverse in other ways: political and reli-
gious differences are especially important in this period and register quite
powerfully in the published literature; and the term “travel writing” can
be applied to a broad range of genres—from histories and cosmographies
to voyages, epistles, diaries, essays, guidebooks, and surveys—that tend
to ref lect the predominantly professional or educational orientation of
travel in the period. Modern travel writing is considerably less diverse in
this respect. By looking at narratives written at different times about the
same broad geographical areas, we can see how the contours of travel (not
just who travels but how, where, and why) and the cultural and aesthetic
concerns of writers change over time (with the development of scientific
empiricism, for example, or the language of the picturesque in Romantic
writing). We can see, for instance, how the religious concerns that shape
so many of the cross-cultural encounters in Reformation-era English
writing give way, in later works, to other political and economic issues.
Eighteenth-century writings about the Atlantic slave trade, for example,
and travelers’ accounts of Revolutionary France allow us to consider the
development of human rights discourses, which we first encounter in the
sixteenth-century writings of Bartolomé de Las Casas. We can also see,
very clearly, how (and when, and why) new voices and perspectives—
women writers, Afro-British writers, working-class writers, diasporic
writers—emerge in English travel writing as a ref lection of broader cul-
tural and historical changes.
Cross-cultural encounters are a central concern of English travel writ-
ing in every period, and so it would be useful to define more specifi-
cally the kinds of encounter that occur in this course. Geraldo U. de
T E A C H I N G E N G L I S H T R AV E L W R I T I N G 75
descriptions of the Turkish Empire, others are more ambivalent: some are
disturbed by the overt racism and religious intolerance they encounter
in the readings, while others find problematic the absence of women’s
voices. What is more, the difficulties of early modern English can leave
students feeling vulnerable (especially when they encounter a text that
does not make sense to them). All of these objections can open the way
to productive discussion: Why are there not more travel narratives by
early modern women? Why is religion so contentious in the sixteenth
century, and is it any less so today? How does our experience of language
shape the way we perceive other cultures? Early modern travel writing is
full of contradictions, and can elicit a passionate curiosity in students to
learn about times, places, and cultures radically different from our own.
The challenge is to find ways of engaging this curiosity and encouraging
students to open themselves to this encounter with a literary history that
is both “our own” and ineluctably foreign to us.
Language difficulties are often a feature of cross-cultural encounters,
and one of the first things we must address in my course is the diffi-
culty of working with unmodernized texts. Although every encounter
with the past is mediated, we are, in a way, meeting these authors on
their own terms—letting them speak for themselves—by engaging with
their language in its original form. Toronto, where I teach, is one of
Canada’s most culturally diverse cities, and English is a second language
for many of my students.11 Informal conversations with them over the
years have revealed that a significant number are international students,
recent immigrants, or first-generation Canadians who oftentimes speak a
language other than English at home. This can prove advantageous in the
classroom: quite often, bilingual or polyglot students can shed light on
our reading of early modern texts that monolingual Anglophones can-
not. This may be because they recognize more easily the presence or
inf luence of other languages in the vocabulary of early modern English.
Or it may be because they are better attuned to the slipperiness of words
both within and across languages. As we work together to unpack these
“strange” English texts, I look for ways to involve students in classroom
discussions by drawing on their knowledge of other languages. Treating
early modern English like a foreign language—and using all the tools at
our disposal, including the Oxford English Dictionary, to supplement the
glosses in our textbook—allows us to shed our assumptions about what
we “should” understand and bring instead the kinds of self-awareness and
skepticism to our reading that will enable us to engage more deeply with
early modern culture.
Cultural differences are another defining feature of any cross- cultural
encounter, and race or ethnicity, religion, gender, and disciplinary
78 ELIZA BETH PENTLAND
His haire is red coloured, with many black and white spots; I could scarce
reach with the points of my fingers the hinder part of his backe, which grew
higher and higher towards his foreshoulder, and his necke was thinne and
some three els long, so as hee easily turned his head in a moment to any
part or corner of the roome wherein he stood, putting it over the beames
thereof, being built like a Barne, and high (for the Turkish building, not
unlike the building of Italy, both which I have formerly described) by
reason whereof he many times put his nose in my necke, when I thought
my selfe furthest distant from him, which familiarity of his I liked not; and
howsoever the Keepers assured me he would not hurt me, yet I avoided
these his familiar kisses as much as I could.13
The description continues for a few more lines, but I like to pause here,
when I am teaching this text, because Moryson’s fear—his efforts to
remain at a safe distance from the animal, which is much larger than
him, and rather more affectionate than he would like—and, at the same
time, his fascination and sense of wonder are palpable in this moment.
As are his efforts to remain dignified before his hosts, the janissary (his
guide), and the giraffe’s keepers, while avoiding those unwanted “famil-
iar kisses.” It is a moment that, for me and my students, is both memo-
rable and amusing.
I also like to draw attention to this anecdote because this is the kind
of story travelers, and travel writers especially, love to tell—a story that
depends upon the narrator’s privileged access to a world that remains
exotic and, in all practical terms, inaccessible to the vast majority of
his readers. Travel literature, as a rule, traffics in such encounters, and
Moryson paints a vivid picture of his meeting with the giraffe both to
call attention to the exceptional elements of his narrative—not every
traveler to Constantinople could gain access to the sultan’s menagerie—
and to foreground his very Protestant, English response to the beast’s
gentle advances (“which familiarity of his I liked not”). Indeed, while
we may simply be amused by the embarrassment that Moryson feels at
being “kissed” by this “monster,” the passage also captures for us the
rich complexity of early modern travel writing and the cross-cultural
interactions it describes. How, we might ask, does this passage ref lect
Moryson’s anxieties about Ottoman sexuality, a topic to which he returns
several times in the text? How might it enable us, also, to ref lect on the
mixed emotions we might feel about our own encounter with Moryson,
who may not always seem as likeable (or as like to us) as he does in this
moment? Like Moryson, my students wish to present themselves—in the
80 ELIZA BETH PENTLAND
I am not sorie we note the barbarous horror of such an action, but grieved,
that prying so narrowly into their faults we are so blinded in ours. I thinke
there is more barbarisme in eating men alive, than to feed upon them
being dead; to mangle by tortures and torments a body full of lively sense,
to roast him in peeces, to make dogges and swine to gnaw and teare him
in mammockes (as wee have not only read, but seene very lately, yea and in
our owne memorie, not amongst ancient enemies, but our neighbours and
fellow-citizens; and which is worse, under pretence of pietie and religion)
than to roast and eat him after he is dead.17
important to consider how this text might have resonated differently for
English readers than for French. The “we” in this passage refers specifi-
cally to Montaigne’s compatriots, and the violence to which he alludes is
that of the French Civil Wars, a sectarian conf lict that dominated French
politics from 1562 until 1598. An English reader in 1604 might very well
be persuaded by Montaigne’s assertions that Europeans, whatever claims
they might make to ideological superiority, have shown themselves to
be more “savage” and “barbarous” than the “Canniballes” of Brazil.
To the extent that the reader identifies with Montaigne’s thinking, we
can say that transnational sympathies are aroused, at least provisionally.
But, conveniently perhaps, for the same reader it is the French, not the
English, who are the principal exemplars of the barbarism described by
Montaigne18 —a fact that might equally serve to alienate reader from
writer in this instance. While an astute student might pick up on this
fact, more important for the purposes of an introductory, undergraduate
survey is the diversity of opinion that this essay sets up among the writers
we study. Indeed, to the extent that Montaigne may have prompted his
English readers to ref lect on their own culture’s potential for barbarism—
and we know, for example, that he inf luenced Shakespeare’s writing in
this way—his voice serves as an important corrective to English asser-
tions of moral or cultural “superiority,” too. Montaigne is not the only
critic of colonial attitudes we encounter in this part of the course—as I
mentioned earlier, we also read excerpts from Las Casas—but without
him it is much harder to make the case for the kind of critical self-ref lec-
tion that cross-cultural encounters could produce in the period (and still
can produce today).
Early in the course, students explore the diversity of opinion among
early modern writers by discussing, in a short essay assignment, how
three different works treat the same issue (topics might include religious
difference, the customs and mores of other nationalities, or the bene-
fits—and dangers—of travel). Later, they are given the opportunity to
compare works by eighteenth-century or modern writers with those of
their early modern counterparts. We do this informally in the course of
our weekly discussions, but I also encourage these kinds of exploration
through comparative essay and exam questions. How do we account for
the significant differences we see among these writers? Can we identify
how they are responding to the historical or cultural assumptions, and
pressures, of their time? Toward the end of the course, students are given
the additional opportunity to set themselves, and their own writing, in
dialogue with the works we have studied.
One of the best ways to draw students into the learning process is
by engaging their creative energies. My course regularly draws students
T E A C H I N G E N G L I S H T R AV E L W R I T I N G 83
Notes
1. We generally follow the categories established by our textbooks. For the
early modern period, I use selections from Andrew Hadfield’s Amazons,
Savages, and Machiavels: Travel and Colonial Writing in English, 1550–1630
(Oxford: Oxford University Press, 2001). I supplement these selections
with other short essays, excerpts, woodcut images, and early modern
maps. If I were teaching this course as a seminar, I would include a visit
to our library’s special collections or the University of Toronto’s Thomas
Fisher Rare Book Library to give students more direct exposure to these
early printed materials.
2. Caryl Phillips, The European Tribe (New York: Vintage Books, 1987); Jon
Krakauer, Into the Wild (New York: Anchor Books, 1997); Sara Wheeler,
Terra Incognita (New York: Modern Library, 1999); Pico Iyer, Sun After
Dark: Flights into the Foreign (New York: Vintage, 2005).
3. While they come from a variety of disciplinary backgrounds including
history, anthropology, sociology, and biology, many are English majors
or minors, and a significant number each year are concurrently enrolled
in our Creative Writing or Professional Writing programs.
4. Roger Ascham, The Scholemaster (1570), in Hadfield, Amazons, Savages,
and Machiavels, 20.
T E A C H I N G E N G L I S H T R AV E L W R I T I N G 85
Julia Schleck
M idway through Zadie Smith’s novel White Teeth, Irie Jones, daugh-
ter of a white Englishman and a black Englishwoman of Jamaican
descent, is quizzed about Shakespeare’s sonnets in her London high
school English class by her teacher, the “strawberry-mousse” colored
Mrs. Moody.
5F wrote that down. And the ref lection that Irie had glimpsed slunk back
into the familiar darkness.1
critical reading also enable students to move beyond the idea of travel
narratives and ethnographies as either verifiable eyewitness accounts,
or self-interested fictions/lies. It similarly moves the discussion beyond
individual travelers to broader cultural discourses, and forces students to
confront the question of “how we know what we know” both about the
period and about the history of race/racism.
In addition to providing evidence of white atrocities and opportuni-
ties for studying the cultural production of knowledge, early modern
travel and ethnographic texts also usefully present students with examples
of cultural, military, artistic, and intellectual accomplishments of non-
European peoples. Setting one’s historical focus prior to European impe-
rial dominance upends the power dynamic students are most familiar
with, presenting them with evidence of European inferiority in the face
of powerful empires such as the Ottoman, Safavid, Mughal, Ming, or
Qing. Syllabi could feature selections from Daniel Vitkus’s collection of
captivity narratives, penned by Englishmen who escape their enslave-
ment by North Africans and Levantines, and commit their stories to
print.13 They could include accounts of Sir Thomas Roe, the first English
ambassador to the Mughal emperor Jahangir. Roe’s gifts to the emperor
were repeatedly derided as inferior, and easily copied by Mughal court
artists. One painting, by the highly respected artist Bichitr, is particularly
telling of this dynamic. In it, Bichitr uses a miniature of James originally
given to Jahangir by Roe to create an image of the English king as one
of Jahangir’s many servants and admirers.14 In the painting Jahangir turns
away from these secular alliances and concerns himself instead with the
divine, represented by the figure of the Sufi Shaikh Husain. Similarly
useful is the account of organ maker Thomas Dallam as he journeys to
Istanbul to help install an organ given as a gift to Sultan Mehmet III from
Elizabeth I. Dallam is repeatedly tempted to convert to Islam and remain
at the Sultan’s court, a possibility made more real and dangerous by the
presence of former Englishmen who have done precisely that.15 Selections
from Roe and Dallam have helpfully been excerpted and reprinted along
with scholarly essays by Jyotsna Singh and Ivo Kamps, and a whole
range of selected primary sources such as these are available in Andrew
Hadfield’s indispensable Amazons, Savages, and Machiavels.16
These accounts and others from the period push back hard against
embedded assumptions of white racial superiority. They ask students to
consider why such accounts might be surprising to them, leading back
into the issues of knowledge and ignorance brought up by Sullivan and
Tuana. These authors note that “although racial oppression has been
investigated as an unjust practice, few have fully examined the ways in
which such practices of oppression are linked to our conceptions and
94 JULIA SCHLECK
Among the catalog of reasons any of us might offer for not taking up race
matters within our communities, our families, our classrooms, one of the
most prevalent and powerful narratives has to do with how uncomfort-
able, how angry, discussions about race and racism seem to make white
people feel. We doubt our ability to engage in meaningful conversation
about race and racism productively.27
This anger and discomfort stems, Condon asserts, from the fact that
“many of us have been taught and have passed on the lesson that any
STR A NGER TH A N FICTION 97
Notes
* Sincere thanks are due to my students Alicia Meyer and Kelsey Comfort.
Our many conversations on this topic were instrumental to the development
of the ideas in this essay.
1. Zadie Smith, White Teeth: A Novel, 1st US ed. (New York: Random
House, 2000), 226–7.
2. See for example, Imtiaz Habib, Black Lives in the English Archives, 1500–
1677: Imprints of the Invisible (Aldershot: Ashgate, 2008); Kate Lowe,
“Visible Lives: Black Gondoliers and Other Black Africans in Renaissance
Venice,” Renaissance Quarterly 66, no. 2 (2013): 412–52; Joaneath Spicer,
“Free Men and Women of African Ancestry in Renaissance Europe,” in
Exhibition Catalogue (Baltimore: The Walters Art Museum, 2012), 81–98.
3. For Early English Books Online (EEBO) see http://eebo.chadwyck.com/
home. This excellent database requires an individual or institutional sub-
scription. Recent editions of early modern travel texts include Walter
Raleigh, Sir Walter Ralegh’s Discoverie of Guiana, ed. Joyce Lorimer, Works
Issued by the Hakluyt Society 3rd ser., no. 15 (Aldershot: Ashgate for the
Hakluyt Society of London, 2006); Kenneth Parker, ed., Early Modern
Tales of Orient: A Critical Anthology (London: Routledge, 1999); Andrew
Hadfield, ed., Amazons, Savages, and Machiavels: Travel and Colonial
Writing in English, 1550–1630: An Anthology (Oxford: Oxford University
Press, 2001); Peter C. Mancall, ed., Envisioning America: English Plans for
the Colonization of North America, 1580–1640 (Boston: Bedford Books of
St. Martin’s Press, 1995); Catalina de Erauso, Lieutenant Nun: Memoir of
STR A NGER TH A N FICTION 99
a Basque Transvestite in the New World, trans. Michele Stepto and Gabriel
Stepto (Boston: Beacon Press, 1995).
4. Eduardo Bonilla-Silva, Racism without Racists: Color-Blind Racism and
the Persistence of Racial Inequality in the United States, 3rd ed. (Lanham:
Rowman & Littlefield Publishers, 2010), 25–52. I have listed the four
ideological strategies in the order I will treat them here, rather than how
they appear in Bonilla-Silva’s book.
5. In a thought-provoking article, Nabil Matar takes on the question of
whether Orientalism has an “Occidentalist” counterpart as evidenced
in early modern Moroccan sources. He concludes that such an ideologi-
cal construct did not exist there at the time, or potentially in any of the
Islamicate nations of the era, due to the respected place of Jesus within
Islam, and the lack of a developed print culture. See Nabil Matar, “The
Question of Occidentalism in Early Modern Morocco,” in Postcolonial
Moves: Medieval through Modern, eds. Patricia Claire Ingham and Michelle
Warren (New York: Palgrave Macmillan, 2003), 153–70.
6. This is especially the case in early twenty-first-century America, which
some commentators went so far as to claim was in a “postracial” era fol-
lowing the election of Barack Obama. This claim was of course imme-
diately challenged in many quarters, and was eventually very publically
disrupted by the trial and acquittal of George Zimmerman after he shot
and killed the unarmed black teenager Trayvon Martin.
7. Shannon Sullivan and Nancy Tuana, Introduction to Race and
Epistemologies of Ignorance, ed. Shannon Sullivan and Nancy Tuana
(Albany: State University of New York Press, 2007), 1.
8. Sullivan and Tuana, Introduction to Race and Epistemologies, 3.
9. Christopher Columbus, The Four Voyages: Being His Own Log-Book,
Letters and Dispatches with Connecting Narratives, ed. J. M. Cohen (London:
Penguin, 1969), 55–6.
10. Estimates of the number of American Indians killed post-conquest vary
according to estimates of population on the continent prior to contact.
These population estimates can range anywhere from 8.4 million to
101.3 million. For an overview of the evidence on this topic, includ-
ing a chart indicating the widely varying estimates made by different
scholars in the field, see Massimo Livi Bacci, Conquest: The Destruction
of the American Indios (Cambridge: Polity, 2008). For Russell Thornton’s
controversial argument that scholars should use the terms “genocide” and
“holocaust” in relation to post-conquest Native American deaths, see
his American Indian Holocaust and Survival: A Population History since 1492
(Norman, OK: University of Oklahoma Press, 1987).
11. The idea to use student drawings of electron micrograph images to make
clearer the conditions governing the production of natural history images
in the early modern period belongs to John Dettloff, who deployed it in
a History of Science class taught at Princeton University in 1996.
12. Anthony Grafton and Nancy Siraisi’s accessible, image-filled book New
World, Ancient Texts: The Power of Tradition and the Shock of Discovery
100 JULIA SCHLECK
22. Jonathan Burton and Ania Loomba, Introduction to Race in Early Modern
England: A Documentary Companion, ed. Jonathan Burton and Ania
Loomba (New York: Palgrave Macmillan, 2007), 7.
23. See for example Helen Scott, “Was There a Time before Race? Capitalist
Modernity and the Origins of Racism,” in Marxism, Modernity, and
Postcolonial Studies, eds. Crystal Bartolovich and Neil Lazarus (Cambridge:
Cambridge University Press, 2002), 167–82.
24. Burton and Loomba challenge this distinction between “biological” and
“cultural” racism: “We need to rethink the time line of racism that the
supposed historical transition of ‘culture into biology’ establishes, and in
doing so, query the very boundaries between these categories . . . Early
modern writings graphically illustrate how both culture and nature are
organically interconnected and historically changing concepts that have
always been central to the ideologies of human difference.” See Burton
and Loomba, Introduction to Race in Early Modern England, 27–8.
25. Advanced classes could, in conjunction with this point, take on the com-
plex issue of early modern subjectivity and identity formation, which do
not conform to later Western patterns as inf luenced by classical liberal-
ism. Bonilla-Silva’s final racist ideological strategy regarding the decon-
textualized deployment of tenets of classical liberalism could thereby also
be addressed in the context of early modern studies.
26. For an early but excellent consideration of blackness in the period, see
Kim F. Hall, Things of Darkness: Economies of Race and Gender in Early
Modern England (Ithaca: Cornell University Press, 1995); for whiteness,
Kimberly Poitevin, “Inventing Whiteness: Cosmetics, Race, and Women
in Early Modern England,” Journal for Early Modern Cultural Studies 11,
no. 1 (2011): 59–89.
27. Frankie Condon, I Hope I Join the Band: Narrative, Affiliation, and Antiracist
Rhetoric (Logan: Utah State University Press, 2012), 112–13.
28. Condon, I Hope I Join the Band, 112.
29. This is a bald assertion based on personal observation. I have yet to locate
a study or survey on this issue, and would be extremely pleased to be
proven wrong should such a study demonstrate otherwise. A study would
in any case be very welcome, as it would provide information on which to
base a broader conversation about the racial demographics in our field.
CHAPTER 6
Barbara Sebek
they are by defining what they are not. This negative self-definition is,
in any case, what Elizabethans seemed constantly to be doing, in travel
books, sermons, political speeches, civic pageants, public exhibitions, and
the theatrical spectacles of otherness.” 7
Most students, especially those less theoretically prepared, seem
comfortable with this accessible model of “negative self-definition.”
Interestingly, early in the course, students seized on Greenblatt’s state-
ment that particular social groups (Italians, Indians, Turks, and Jews)
served as “emblems of despised otherness,” but overlooked his more
important simultaneous point that “the boundaries of national iden-
tity were by no means clear and unequivocal” and that even groups
stigmatized as “irreducibly alien” are constructed in unstable ways in
the English imagination.8 I offered combinations of texts or moments
within texts that foreground this instability of identity categories, par-
ticular social groups, or the conventional markers of identity, so that
the idea of negative self-definition is seen in all its persistence as well
as its malleability and partiality. We worked against the potential for
a dyadically framed concept of “othering” (civility/savagery)—often
transported wholesale from one text, period, or cultural formation to
another—to generate “cookie cutter” readings. I modeled close read-
ings that show how the “rush to othering” can blind us to cosmopolitan
features of certain occupational groups or discourse communities in a
given cultural moment.9 As Loomba points out in the essay mentioned
above, “Ideologies of difference were both geographically and tempo-
rally mobile—not only did notions of outsiders honed in one part of the
world shape attitudes in another, but older habits of thought were rein-
forced and reshaped by newer developments.”10 One exemplary student
final paper, discussed at more length below, demonstrates that the course
provided the tools to emphasize such “reshaping,” aided by attentiveness
to the specificities of cultural, geographical, and temporal contexts and
supported by close reading of primary and secondary texts. Cultivating
awareness that conceptual mobility is distinct from conceptual replicability
was one of the central critical aims of the course.
With these larger conceptual and historical goals in mind, in advance
of our first meeting, I also assigned the section “Shakespeare’s World”
from the General Introduction to The Norton Shakespeare, which includes
the section “The English and Otherness” just cited and covers a variety
of other topics that served as basic context for those masters students who
had not studied the period previously.11 In order to jostle against the
presumption that Shakespeare, England, or Europe was the hub of the
early modern world, we read Jerry Brotton’s The Renaissance: A Very Short
Introduction, focusing particularly on his chapters “A Global Renaissance”
DIFFER ENT SH A K ESPEA R ES 107
and “Brave New Worlds.”12 Among other topics, our discussion on the
first day of class juxtaposed the Norton section on “The English and
Otherness”—which sets up the idea of negative self-definition and can
inadvertently lead students to formulate simplistic notions of “othering”—
with Brotton’s insistence on cross-cultural currents and shift away from
Eurocentric understandings of the period. For instance, we turned to
Brotton’s discussion of trade negotiations among Portuguese, Ottomans,
and Egyptians, which he concludes by remarking that “as so often in the
Renaissance, when trade and wealth were at stake, religious and ideologi-
cal oppositions melted away.”13
I kept this strand of thought in play the next week by assigning excerpts
from the prefatory materials to Lewis Roberts’s The Merchants Mappe of
Commerce. First published in 1638 and much reprinted into the eighteenth
century, Roberts’s treatise is a work of cartography, a commercial atlas,
and an explication of “exchanges mysteries.”14 A hefty book of nearly 700
pages, its title page addresses “all Merchants or their Factors that exercise
the Art of Merchandizing in any part of the habitable World.” Roberts
sought service with the East India Company in 1617, and was employed
by it and the Levant Company, later becoming director of both. In his
“Epistle to the Merchants of England and readers in general,” Roberts says
he spent 12 years collecting information “during my abode and imploy-
ment in many parts of the World.”15 After this description, I presented a
page of excerpts from the prefatory materials, and asked students to con-
sider the following questions for their weekly writings and discussion:
What are the fruits of global travel (and/or publishing about global travel)
that emerge in the excerpted prefatory epistles and commendatory verses
below? What are some specific word choices that help construct this vision
of the purposes or benefits of global travel? Select a couple of words to
look up in the Oxford English Dictionary.
In Shakespeare’s The Merry Wives of Windsor, Falstaff uses global trade met-
aphors to describe Mistresses Ford and Page as his “East and West Indies”
(1.3.61) and refers to one of them as “a region in Guiana, all gold and
bounty” (1.3.59–60). He intends to woo both women and proclaims, “I
will trade to them both” (1.3.62). Ania Loomba remarks on this compari-
son in her essay “Outsiders in Shakespeare’s England,” noting that “Like
Falstaff, England . . . seized the opportunity to traffic in both regions”
(153) . . . Falstaff ’s reference to his “cony-catch[ing]” and being “cheaters
to them both” ref lect[s] a parallel exploitative attitude toward the objects
of his anticipated traffic (1.3.29, 60). The Norton Shakespeare glosses “cony-
catch” as “swindle” (Greenblatt 1272) and explains that “cheaters” can
mean “deceivers, robbers” (Greenblatt 1273n7). This metaphor portray-
ing women exploited for financial gain as territories that contain valuable
commodities is a twist on what John Gillies in “Shakespeare and the geog-
raphy of difference” calls an “Ortelian innovation: the first appearance of
personified female continents within a printed cartographic work” (74).
Falstaff reverses Ortelius’s imagery, imagining the women as territories
instead of the territories as women. Nevertheless, the link between femi-
ninity and exploitation is forged in both Falstaff ’s descriptions of the wives
and Ortelius’s cartographic representation of the continents. 21
This student’s comments allowed us to discuss not only how the play’s
depiction of homely Windsor draws on xenophobic responses to the
wider world, but also how its constructions of the “middling sort” and
the down-on-his-luck predatory knight Falstaff rub against an inclu-
sive or harmonious sense of Englishness, as ideas of men-versus-women,
court-versus-town, English-versus-French, and English-versus-Welsh
easily morph into an array of uneasy cross-alliances.
With “Englishness” and “the local” thus complicated by our dis-
cussion of Shakespeare’s “most English play,” we turned next to The
Merchant of Venice, alongside the entries indexed by Loomba and Burton
in their documentary companion to Race in Early Modern England, and
Lindsay Kaplan’s Introduction to the Bedford edition of the play.22
We then turned to Othello, The Moor of Venice in week five, reading it
with the indexed excerpts on Moors and Turks from the Documentary
Companion, Kim F. Hall’s excellent Introduction to her Bedford edition
(which discusses engagements with race in the play and by its critics),
and Carol Neely’s “Circumscriptions and Unhousedness: Othello in the
Borderlands” (which brilliantly models how to keep multiple categories
of difference in play).23 Before reading The Tempest, we spent two weeks
on various secondary and primary readings, including Montrose’s foun-
dational essay, “The Work of Gender in the Discourse of Discovery,” an
excerpt from William Strachey’s shipwreck account, True Reportory of the
110 BA R BA R A SEBEK
Wrack off the Bermudas, and Michel de Montaigne’s “Of the Cannibals.”
Following our reading and discussion of the play, we read several of the
critical pieces included in Gerald Graff and James Phelan’s edition of the
play in Bedford’s Case Studies in Critical Controversy series.24
After our four-week unit on The Tempest and its animating contexts,
its participation in colonial ideology, and the recent critical controversy,
we read John Fletcher and Philip Massinger’s The Sea Voyage. Performed
at Blackfriars in 1622, this has long been considered an adaptation of
Shakespeare’s Tempest, which was likely performed in that same venue
just over a decade earlier. In addition to (probably) sharing the more
exclusive indoor Blackfriars hall that the King’s Men took possession of
in 1608–1609, the two plays share an acting company, the King’s Men.25
Moreover, Fletcher served as the company’s principal playwright after
Shakespeare’s retirement, and Philip Massinger, his collaborator on The
Sea Voyage, took up that role upon Fletcher’s death in 1625. Attending
to the plays’ specific performance venue, audience, and particular trade
organizations helped alert students to the competing and overlapping
ways these plays imagine the relations between London-based merchants
and wider networks of global trade. This cluster of concerns helps dis-
lodge a simple sense of opposition between valorized European “self ”
and despised native “other.”
Both plays begin with shipwrecks and dramatize the plight of castaway
European voyagers or exiles on islands. The Tempest’s island is described
as “an uninhabited island” that—with the exercise of Prospero’s magic
and the material labors of Caliban—can nevertheless sustain its castaway
inhabitants. The Sea Voyage presents two islands. The first is “a desert
island” that offers no means of sustenance; the second is a resource-
providing one. After the opening wreck of a crew of French voyagers,
the play presents some castaway Portuguese, former colonial settlers who
were long ago “displanted” by French invaders and have been scraping
out a miserable, spare existence on the desert isle for several years—long
enough for the Portuguese castaway Sebastian’s wife, daughter, and their
serving women to have established themselves—unbeknownst to their
male countrymen—as a separatist Amazon society on the “other island”
or land mass across the water. The ship that wrecks in the play’s open-
ing scene carries the pirate Albert, a son of one of the French corsairs
who displanted the Portuguese, along with his fellow travelers, includ-
ing his captive-turned-beloved Aminta, who is hoping to find her lost
brother Raymond, himself a son of another corsair. Rather than focus-
ing exclusively on the faraway places that serve as the plays’ settings, I
asked students to think in terms of London audiences at the Blackfriars
and the specific trading organizations in which they might have held
DIFFER ENT SH A K ESPEA R ES 111
interests, particularly the Spanish and Virginia Companies and the con-
f licts and organizational questions they faced in the years surrounding
the Blackfriars performances. While this sort of microhistory did not
necessarily captivate my students, I prefaced the 20-minute lecture on
this material by explaining that studying such detail is one way to work
toward the critical goals of the course: learning about particular con-
f licts within specific trading organizations helps discourage easy gener-
alizations about English or European identity vis-à-vis “the Other” and
complicates simple binaries such as English/non-English and civilized
European/savage Other.
In addition to opening with a shipwreck and remote setting, The
Sea Voyage shares The Tempest’s apparent use of the Virginia shipwreck
account by William Strachey. Two plot elements in The Sea Voyage bor-
row more directly from Strachey’s account than anything in Shakespeare’s
play. The first is a mutiny by a rogue band of French gallants who try to
steal the Portuguese castaways’ treasure; the second is when this rogue
band stumbles on and prepares to eat the sleeping Aminta, the captive-
turned-beloved of the French pirate Albert, while he, wounded from
the scuff le with these rogues, valiantly swims across the dark lake and
is taken quasi-captive by the lusty, food-providing Amazons. At vari-
ous points as the different groups of castaways meet, they misrecognize
each other, using such terms as “strange beast,” “beast,” “devil,” “mon-
ster,” “Mongrels,” and “savage beasts.”26 Several students noted that the
play pointedly frames the more familiar Europeans, not native inhabit-
ants of the islands, as the would-be cannibals. We also noted this play’s
explicit attention to the perils of wreck, starvation, and physical suffer-
ing that voyaging potentially entails as well as its direct representation
of those staples of travel literature inherited from Herodotus, Pliny, and
Mandeville: Amazons, cannibals, and monstrous races of people. Despite
all these elements, this play mocks—even domesticates and defuses—
anxieties that attend overseas travel and trade: we know all along that
these Amazons will be recuperated; we recognize immediately the error
in perceiving fellow Europeans as monstrous races; and the cannibal-
ism threat evokes laughter not terror. For example, the would-be can-
nibal rogue LaMure says to Aminta, “Marry, we’ll eat your ladyship,”27
amusingly blending the threat of cannibalism with mild oath and terms
of polite address. As critics of this play never fail to note, there are no
Calibans here. The humor of the scene in which the French rogues
threaten cannibalism—combined with a classmate’s comments on the
scene in her Reading Response—prompted the student presenters to
have a group of students perform the short scene. Notwithstanding
this strain of comical undercutting, the play offers enough dislocation
112 BA R BA R A SEBEK
and misrecognition that the islands of The Sea Voyage are called by Jean
Feerick “a Pandora’s box of identity”—a line quoted by two students
in their Reading Responses—particularly given the gender inversions
that the play entails.28 Through a combination of careful textual analysis
and playful performance activity initiated by the students, we teased
out how the play reshapes and even debunks the process of “othering.”
Rather than projecting cannibalistic urges onto native inhabitants of
remote islands, “new world” spaces, or “emblems of despised otherness”
(as Greenblatt phrases it) such as Turks, Moors, or Jews, this play jest-
ingly maps these urges onto rapacious European gallants, rival would-be
settlers, and resource marauders.
After The Sea Voyage, we turned to a postcolonial appropriation of
Shakespeare’s play, Aimé Césaire’s Une Temp ȇte, reading it alongside
Jonathan Gil Harris’s excellent chapter “Postcolonial Theory.”29 This
unit helped to explore the generative tensions between studying the plays
in their originating contexts and studying their global and postcolonial
afterlives. Inspired by setting the “original” in critical dialogue with a
postcolonial adaptation, two students chose to write their final papers
on Césaire’s play, and another researched a recent Bollywood adaptation
of Othello, Vishal Bhardwaj’s Omkara (2006). The final week of class was
devoted to a play the students voted on. I laid out some non-Shakespear-
ean options, including John Fletcher’s The Island Princess, Marlowe’s The
Jew of Malta or his Tamburlaine, and invited students to make a case for
any one of these, or any Shakespearean play we had not studied. Thanks
to some persuasive pleas from classmates, the class selected Shakespeare’s
first tragedy, Titus Andronicus, thus bookending our study by moving
from a globally infused, homely, and “de-localized” Windsor in week
three to one of the playwright’s most relentless figurations of civilization
as a “wilderness of tigers” (3.1.53) that obliterates the dichotomy between
civility and savagery even as it evokes it.
In order to f lesh out how I infused the critical aims of the course
into the students’ own work, I conclude by sharing two sets of writing
prompts. In addition to completing at least six of the “open topic” Reading
Responses, students were required to write one brief thought-piece and a
longer final paper on directed, if open-ended, topics. In our discussion of
postcolonial theory, Harris’s treatment of “resistance narratives” helped
students discern how the resistant features associated with the “postcolo-
nial” can be seen to reside “in” the “colonial” texts, and conversely how
the twentieth-century appropriation can itself be marked by structures of
power or exclusion that we might associate with colonial ideology. It was
useful for students to realize that we do not need to wait until studying a
twentieth-century text to perceive the troubling of grand narratives or of
DIFFER ENT SH A K ESPEA R ES 113
About six weeks before the final paper was due, I presented the following
prompts as reminders of ongoing preoccupations or threads of analysis
from our course overall:
discussing here; getting students to care about subject matter that strikes
them as “foreign” because it is historically remote can be made to foster
critical skills, even when cultural encounter and Shakespeare are not the
explicit topics of study. Many teachers and scholars interested in the topic
of the current volume will not be surprised by the critical tenets under-
lying my course; it is hardly new to insist that constructions of cultural
identity and difference are historically variable and context dependent—
that they are contingent and not universal. While sounding by now like
a cliché to those who have been engaged in such pedagogical and critical
projects, conveying how binary models of power relations do not yield
nuanced understandings of cultural encounter persists as an important
goal in teaching earlier periods to new generations of students.
Notes
1. Ania Loomba, “Outsiders in Shakespeare’s London,” in The Cambridge
Companion to Shakespeare, eds. Margreta de Grazia and Stanley Wells
(Cambridge: Cambridge University Press, 2001), 147.
2. Jyotsna Singh, “Different Shakespeares: The Bard in Colonial/
Postcolonial India,” Theatre Journal 41, no. 4 (1989): 445–58.
3. The Sea Voyage appears in Anthony Parr, ed., Three Renaissance Travel
Plays (Manchester: Manchester University Press, 2000). Aimé Césaire,
A Tempest: Based on Shakespeare’s The Tempest, trans. Richard Miller (St.
Paul, MN: TCG Books, 2002).
4. Louis Montrose, “The Work of Gender in the Discourse of
Discovery.” Representations 33 (Winter 1991): 1–41.
5. Neil MacGregor, May 11, 2012, http://www.bbc.co.uk/podcasts/series/
r4shakespeare/all. Neil MacGregor, the creator and narrator of the series
in which this episode appeared, has since published a book based on the
podcasts: Shakespeare’s Restless World: A Portrait of an Era in Twenty Objects
(London: Penguin, 2013).
6. Stephen Greenblatt, General Introduction to The Norton Shakespeare, ed.
Stephen Greenblatt et al. (New York: Norton, 2008), 22–5. I assigned all
plays by Shakespeare from this edition.
7. Greenblatt, General Introduction, 25.
8. Ibid.
9. See Barbara Sebek, “Morose’s Turban,” in Jean Howard’s forum on
“English Cosmopolitanism and the Early Modern Moment,” Shakespeare
Studies 35 (2007): 32–8.
10. Loomba, “Outsiders in Shakespeare’s London,” 153.
11. Other topics include “Wealth” (3–5), “Imports, Patents, and Monopolies”
(5–7), “Haves and Have-Nots” (7), “Riot and Disorder” (8–9), “The
Legal Status of Women” (9–11), “Women and Print” (11–13), “Henry
VIII and the English Reformation” (13–15), “The English Bible” (17–18),
DIFFER ENT SH A K ESPEA R ES 117
Ambereen Dadabhoy
athletic prowess, listens to gangster rap, takes drugs, and becomes sexu-
ally violent. Similarly, Desi—the Desdemona analogue—is pristine in
her fair beauty, but invites sexually derogatory comments through her
choice of a black boyfriend. The domestic realism of the setting and its
characters allowed for an analytical return to the previously frustrating
questions of race and racial thinking found in the play.10
My students were quick to point out the stereotypes in the film’s con-
struction of characters, but not so adept at questioning the operation of
stereotype as a discourse. More difficult was getting them to see that in its
construction, stereotype used the notion of biological, natural, or racial
“truth” to establish its authority. To develop our discussion, I divided
my students into groups and asked them to analyze the film’s presenta-
tion of various social, racial, and gender divisions. They were to iden-
tify elements such as speech patterns, musical tastes, and wardrobe that
were associated with specific groups. Once we reconvened, they pre-
sented their findings and related them to the film’s construction of race
as stereotype. By focusing on the specifics of character formation, my
students understood how identities were shaped by discourse. This new
critical lens allowed them to revisit the play and denaturalize some of its
racial and racist elements. One reservation I have regarding teaching O is,
ironically, the film’s own blindness to the social and cultural power of the
stereotypes it rehearses. The characteristics it fixes onto blackness, such
as deviance, promiscuity, and violence, are only emphasized by Odin’s
contingent status within the film’s school setting.11 Moreover, imbuing
Hugo/Iago with a motive—jealousy over Odin’s status as a surrogate son
in the eyes of his father—mitigates his culpability in transforming Odin
into an “angry black man.” In other words, the film infelicitously trans-
mits stereotype as truth and slips into the trap Shakespeare deliberately
sets.
Most recently, I returned to Othello in a course on early mod-
ern contact zones, which emphasized the importance of transnational
networks in the early modern world.12 I wanted to reorient the per-
spective through which my students approached the play by exploring
Shakespeare’s aborted engagement with “the Turk” and the Ottoman
Empire. One thing that was necessary for my students to consider was
their own geographical perspective and bias vis-à-vis the United States
and the world. The East was either a part of their consciousness as an
unfamiliar, nebulous mass or a location from which some of them traced
their ethnic heritage. Mostly, however, it was a void in their cultural and
political imaginary. I began my instruction of Othello with a brief intro-
duction to the play’s eastern Mediterranean landscape. I used slides to
show England’s geopolitical position, at the margins of Mediterranean
TH E MOOR OF A M ERICA 127
identity paradox Othello rehearses, they rightly note that his adopted
or colonial identity has defeated his ethnic one. As evidence, they point
out that through suicide Othello circumvents the state’s right to justice
and commits an un-Christian act, which simply proves that he remains
an outsider.
These brief examples of my pedagogical approach to Othello do not
fully address the play’s rich complexity. What I hope to accomplish is
for my students to consider the play within an imperial, cultural, and
social context that invests religious and racial difference with symbolic
meaning while also excluding certain forms of such differences from
the political body of the nation. These topics were further emphasized
in other course readings that included Shakespeare’s The Tempest and
Aphra Behn’s Oroonoko. Like Othello, both texts offer ambivalent rep-
resentations of difference, articulating points of similitude and identi-
fication even as they attempt to fix otherness through taxonomies of
race. Indeed, Oroonoko presents its titular “royal slave” as having the
somatic and cultural markers that secure his position as a “well-bred
great man,” such as his “Roman” nose, “fine” mouth, “refined notions
of true honor,” and French tutor who taught him “morals, language, and
science.”21 Nonetheless, with Oroonoko we arrived at a crucial historical
moment when blackness, no matter how noble its mien, was nonetheless
reduced to a deviant and undesirable trait.22 Ending the course in such a
fashion allowed my students to enact a cultural triumph over the past, as
they perceived their temporal moment as having seen through the igno-
rance and bigotry of racism. The specter of progress-oriented historical
perspective haunted my students’ response to these texts; therefore, I
employed a contemporary cultural referent to challenge their compla-
cency regarding issues of difference. In the final weeks of our class I
shifted our inquiry toward President Barack Obama and the religious
and racial discourses of exclusion that marked his road to the pinnacle
of American politics.
pointing out to American Muslims that their assimilation into the politi-
cal body is contingent.
The implication that Obama was not really American or not American
enough because of his suspect birth and religion was a substitute for
another form of difference that made him a problematic president, his
blackness. What is most striking, however, is the erasure of race in the
first successful presidential campaign by a man of African descent.31 Only
when his hand was forced by the surfacing of inf lammatory videos of his
minister Reverend Jeremiah A. Wright did Obama directly confront the
issue of race in America. What might have been an exceptional occa-
sion for Americans to substantively address issues of white power and
the socioeconomic depression of communities of color became, instead,
a moment for Obama to soft-pedal race for mass consumption with his
“More Perfect Union” speech. I assigned this speech in conjunction with
our reading of Wise to have my students consider Obama’s position vis-
à-vis his race and his political aspirations. I asked them to closely read
the speech to find substantive answers, solutions, and dialogue or to find
political rhetoric designed to manage a politically damaging situation.
Of primary importance to their investigation was whether Obama sub-
stantively addressed race as a concept and social and economic reality for
African Americans.
Because Obama is a sublime orator, the fact that his audience was
captivated and moved by the “race speech” should come as no surprise.
However, the speech focused less on the tangible inequities in health care,
justice, education, and wealth that systematic racism yields and its dispro-
portionate effect on black Americans, than on letting those who might
feel guilty about reaping the benefit of race-based structures of power
off the proverbial hook.32 In order to distance himself from his pastor’s
impolitic remarks, Obama excoriated Wright as a relic from the past who
could not see beyond old wounds to find the greatness in America: “The
remarks that have caused this recent firestorm weren’t simply controver-
sial . . . they expressed a profoundly distorted view of this country—a view
that sees white racism as endemic, and that elevates what is wrong with
America above all that we know is right with America.”33 While we did
not have time to discuss the history of activism that characterizes much
black church experience, I did indicate that Obama’s account of Wright
ignored traditions of black religious and protest rhetoric that inspire
action through hyperbole and emotion.34 Instead, Obama made a banal
comparison between Wright’s legitimate, if ill-phrased, critique and his
own grandmother’s prejudicial remarks: “I can no more disown him than
I can my white grandmother—a woman who helped raise me . . . who
once confessed her fear of black men who passed by her on the street,
134 A M BE R E E N DA DA B HOY
Notes
1. Jon Stewart made the joke on election night 2008; see “Decision 2008
Obama Victory Coverage,” The Daily Show, video, originally tele-
vised by the Comedy Network on November 5, 2008, http://www.
thedailyshow.com/watch/wed-november-5-2008/decision-2008--
obama-victory-coverage. Madonna recently made a similar statement
at a concert; see “Madonna ‘Muslim’ Comments about Obama were
‘Ironic,’” The Huffington Post, September 26, 2012, http://www.huff-
ingtonpost.com/2012/09/26/madonna-muslim-comments-obama-
ironic_n_1916054.html. Obama himself made the joke during the 2013
White House Correspondents’ Dinner, “Obama Jokes: Not ‘Young
Muslim Socialist’ I Was,” posted on Bloomberg TV, April 29, 2013,
136 A M BE R E E N DA DA B HOY
http://www.bloomberg.com/video/obama-not-the-young-muslim-
socialist-i-used-to-be-e8bNDMziTTyz6wjPhYj5HA.html. The New
Yorker featured a satirical cover during the 2008 campaign in which
Obama is dressed as a Muslim; see Mike Allen, “Obama Slams New
Yorker Portrayal,” Politico, July 13, 2008, http://www.politico.com
/news/stories/0708/11719.html.
2. For an example of the media coverage in the wake of Obama’s election
and the new postracial era, see Susan Heavey, “Election Shines Light on
Long Path to Post-racial America,” Reuters, November 8, 2008, http://
blogs.reuters.com/talesfromthetrail/2012/11/08/election-shines-light-
on-long-path-to-post-racial-america/.
3. To observe this phenomenon, it is only necessary to look back at media
coverage on election night. Indeed, the Supreme Court’s recent decision
on the Voting Right’s Act also makes this same argument; see Adam
Liptik, “Supreme Court Invalidates Key Part of Voting Rights Act,”
New York Times, June 25, 2013, http://www.nytimes.com/2013/06/26/
us/supreme-court-ruling.html?pagewanted=all.
4. The Warwick Arts Centre hosted a panel discussion on the Obama/
Othello connection on November 9, 2009, titled “Is Obama an Othello
for Our Times?” The discussion can be accessed as a YouTube video,
53 minutes, posted November 29, 2011, http://www.youtube.com/
watch?v=a3PAC7FJzgM. Peter Sellars toured with a “postracial” pro-
duction of Othello, indicating that the election of Obama had opened
up new avenues for production of the play; see David Cote, “Postracial
Othello,” Time Out: New York, September 15, 2009, http://www.tim-
eout.com/newyork/theater/postracial-othello. Other African-American
men to whom the “Othello” epithet has been applied include Supreme
Court Justice Clarence Thomas and sports figure O. J. Simpson. Both
men rose to prominence and acceptance within mainstream white cul-
ture, were married to white women, and embroiled in scandals.
5. By “Othello figure,” I suggest both an exceptional black man and a vio-
lent, incoherent, murderer. For a discussion on colorblind casting and
the Othello-complex, see Celia R. Daileader, “Casting Black Actors:
Beyond Othellophilia,” in Shakespeare and Race, eds. Catherine M. S.
Alexander and Stanley Wells (New York: Cambridge University Press,
2000), 177–202.
6. For the multivalent construction of Othello’s difference, see Anthony
Barthelemy, Black Face Maligned Race: The Representation of Blacks in
English Drama from Shakespeare to Southerne (Baton Rouge: Louisiana State
University Press, 1987); Daniel Boyarin, “Othello’s Penis: Or Islam in the
Closet,” in Shakesqueer, ed. Madhavi Menon (Durham: Duke University
Press, 2011), 254–62; Ania Loomba, Shakespeare, Race, and Colonialism
(New York: Oxford University Press, 2002); Ian Smith, Race and Rhetoric
in the Renaissance: Barbarian Errors (New York: Palgrave Macmillan, 2009);
and Virginia Mason Vaughan, Othello: A Contextual History (Cambridge:
Cambridge University Press, 1994).
TH E MOOR OF A M ERICA 137
F or many of our students, the folk tales of The Arabian Nights are a fan-
tastic world of encounter, where images of exotic women in harems
and genies in lamps are part of their horizon of expectations before they
begin reading—and they are rarely disappointed! While The Arabian
Nights is a cultural artifact originating from India, North Africa, and the
Middle East, the stories have been transformed and retold in the West
since even before the early eighteenth century, when French Orientalist
Antoine Galland undertook a compilation and translation of tales he
titled Les mille et une nuits.
The Arabian Nights can be approached from many different directions
in the classroom, and looking at remakings of the iconic tales can pro-
vide students with insight into contemporary issues as well as aspects of
medieval culture. With demons and djinn circulating in worlds where
Christian and Jewish characters interact with Muslims, The Arabian
Nights provides fertile ground for discussions of cultural, racial, ethnic,
and sexual difference. By adapting this many-layered work in his 1974
film, Il fiore delle mille e una notte, Pier Paolo Pasolini is a “reader” of The
Arabian Nights, and we in turn read his film as an impetus to discuss
race and identity past and present. Pasolini’s film begins with an African
slave woman who selects her own master and evinces a deep mistrust
for a white, blue-eyed stranger, thus immediately bringing race to the
142 A N D R E A M I R A B I L E A N D LY N N R A M E Y
elderly parent care. This does not, however, mean that they all share the
same background. On the contrary, the student population represents
many cultures. Because Pasolini is such a compelling filmmaker, and The
Arabian Nights a text with endless appeal, this segment could be taught
(with slight modification) in an Italian or Arabic language class, a class on
medieval culture, a film class, a comparative literature class, or a course on
race or Orientalism. Our own experience involves teaching the text in a
medieval comparative literature class and the film in an Italian film class.
We brought our experiences together to create a module that addresses
real needs: (1) helping students make medieval texts relevant to their own
lives, and (2) giving modern film and culture students the historical per-
spective to appreciate aesthetic interpretations of the medieval past in a
medium that may be foreign to them—European art house cinema.
Difficult choices must be made about how to teach these works. While
scholars may disagree on what the ideal or original text of The Arabian
Nights might look like, teachers must order books. In addition to Pasolini’s
film, which is our primary vector for approaching The Arabian Nights, we
suggest providing the frame tale and several additional tales. Though not-
ing the controversies surrounding all of the extant editions, we have cho-
sen Muhsin Mahdi and Husain Haddawy’s version of the frame tale due to
its scholarly approach, wide dissemination, and unexpurgated form.2 The
core or frame of Pasolini’s film can be related to nights 310–323, the story
of the slave girl Zumurrud. Pasolini therefore selects from the original
text, as his title, Il fiore delle mille e una notte—“The flower” or “The best of
the thousand and one nights”—illustrates.3 An additional tale from Richard
Burton’s version of The Arabian Nights, “The Pious Black Slave” (nights
467 and 468), is found in Pasolini and serves as a springboard for further
discussion about notions of race and racism, both past and present.4
Pasolini’s Contradictions
Pasolini was born in 1922 in Bologna, Italy. He spent most of his life
in Rome, where he died in 1975. His family was from Friuli, a region
in northeast Italy, whose landscape, traditions, and ancient dialect
left a profound impression on him and became the subject of nostal-
gic remembrance as a mythical land of sensuous yet innocent beauty.
Unconventionally mixing Marxist materialism, Catholic mysticism, and
homoeroticism, Pasolini was a controversial intellectual whose creativ-
ity transgressed the guardrails between poetry, narrative, theater, literary
criticism, dialectology, linguistics, journalism, politics, and cinema.7
The Italian author was simultaneously a member of the cultural estab-
lishment and one of its fiercest opponents. Criticized by both Left and
Right, Pasolini seemed to be aware of his contradictions, in particular
when he became a commercially successful filmmaker: “Insofar as it is
art, cinema is impure being also commodity; and insofar as it is com-
modity, it is impure being also art. The ambiguity is thus total.”8 In fact,
Pasolini’s fame was due in large part to his fight against what granted
him success: industrialized Western societies, their mass media, and the
ties between mass culture and mass consumption. His love for the past,
in particular classical and medieval, and for non-Western cultures, espe-
cially African, Arab, and Asian, mirrored his strenuous refusal of the
West and the present, which he considered dominated by the imperative
to conform and consume. During the making of Il fiore, he declared: “I
prefer to move through the past, precisely because I believe that the past
is the only force able to contest the present.”9
controversy as to their original state, that he did not feel bound by the
actual content of the medieval texts he adapted.
Pasolini’s own view of both the text and his film can guide us in think-
ing about the relationship between written versions of The Arabian Nights
and Il fiore. Speaking about the structure and meaning of the text, Pasolini
observed that “the Arabian Nights are a narrative model . . . Unlimited nar-
ration. One thing after the other, and one inside the other, to infinity.”10
Within the infinite narration that this storytelling implies, Pasolini aimed
to combat Western consumerism with nostalgia for a precapitalist past:
It is also found in The Thousand and One Nights: Noah blessed Shem and
cursed Ham. The result: Shem’s face turned white and from him came the
148 A N D R E A M I R A B I L E A N D LY N N R A M E Y
prophets, caliphs, and kings; Ham’s face turned black, he f led to Abyssinia,
and from him came the Blacks.20
We thus have two quite contradictory pictures before us—the first con-
tained in [Toynbee’s] Study of History, the second ref lected in that other
great imaginative construction, The Thousand and One Nights. The one
depicts a racially egalitarian society free from prejudice or discrimination;
the other reveals a familiar pattern of sexual fantasy, social and occupa-
tional discrimination, and an unthinking identification of lighter with
better and darker with worse.22
The familiar pattern to which Lewis refers is, of course, part of our own
modern racist discourses that see black bodies as overly sexualized and
corrupted. Lewis, by not considering the problack discourse in tale 335
and elsewhere, misses the point that even within the same work there
exist pro- and antiblack sentiments.23
St. Clair Drake’s study of race, Black Folk Here and There, on the other
hand, points out the contradictions within the medieval text. While he
finds some of the stories, particularly those of black cuckolds, “extremely
pejorative,” he also notes the insecurity of the white males and their
R A C E , C O R P O R A L I T Y, A N D C O N T R A D I C T I O N 149
According to all races familiar with the negro, a calf like a shut fist planted
close under the ham is, like the “cucumber shin” and “lark heel,” a good
150 A N D R E A M I R A B I L E A N D LY N N R A M E Y
sign in a slave. Shapely calves and well-made legs denote the idle and the
ne’er-do-well.28
Figure 8.1 The film’s main antagonist, the blue-eyed Christian, is also the
only “white” character in the film (from Pier Paolo Pasolini’s Il fiore delle mille e
una notte, 1974).
R A C E , C O R P O R A L I T Y, A N D C O N T R A D I C T I O N 151
I had no intention of telling the stories from within the Arab world . . . One
popular culture is, for these purposes, like another. My polemic was with
the dominant Eurocentric classes. It is pointless to make distinctions
between Syrian culture and Ethiopian when those societies are equally
distant with respect to the Europe-centered one. 31
Figure 8.2 Eritrean-Italian actress Ines Pellegrini plays the female lead,
Zumurrud (from Pier Paolo Pasolini’s Il fiore delle mille e una notte, 1974).
152 A N D R E A M I R A B I L E A N D LY N N R A M E Y
16-year-old Sicilian, Franco Merli; Eritrea was an Italian colony until the
end of World War II, and Sicily is one of the poorest areas of the Italian
peninsula. Furthermore, almost all the dialogue in Pasolini’s Trilogy
of Life is voiced-over by speakers with thick Southern Italian accents,
emphasizing the distance between the speakers and the economic center
of Italy in the North. In the 1970s, the filmmaker contested the effect
of industrialization in Italy: with the partial exception of certain areas,
in the years after World War II, industrialization polluted, reduced, or
even destroyed Italy’s environment, local cultures, and customs. Pasolini
argued that the effects of global capitalism, which unstoppably dissolves
local identities, spared only the non-Western world, the past, and the art
forms of the past.
Consequently, races and genders are blurred by the strong agenda of
the filmmaker. “Real” genders and races are filtered by both aestheti-
cism (Pasolini’s fascination with the past and the distant) and ideology
(Pasolini’s analogy between all the “marginal” races and nations, regard-
less of specific historical, cultural, and geographical distinctions). It must
be pointed out, however, that Pasolini’s approach is not without inherent
problems. In his embrace of a “pure” expression of sexuality, Pasolini
himself falls prey to accusations of Orientalism.35 Following and build-
ing on Edward Said’s groundbreaking work, critics of nineteenth- and
twentieth-century Orientalist views of the East often note the overly
sexualized, pederastic, and homocentric view of the Orient that Western
artists produce in their overly sentimentalized and nostalgic work.
It is difficult to define what Pasolini exactly meant with the words
“reality” and “nonreality” in his writings on cinema. Similarly, it is dif-
ficult to separate “reality” and “art” in his films, which unf laggingly
explode the illusory intransitivity between the two realms. In Pasolini’s
Il fiore, for example, the characters’ psychology, social status, and ethnic
background are unspecified, as if the characters were pure images rather
than f lesh and blood women and men: “Reality now springs from, and
merges into, pure appearance: narratives woven into tapestries start to
unfold in ‘real’ life, which becomes, as a consequence, one more fiction.
A series of realistic figures,” said Pasolini, “that you gradually see embed-
ded in other realistic figures becomes a series of fictional figures.”36 The
Italian filmmaker’s “cinema of poetry” is based on stylistic contamina-
tions between different art forms, erratic narratives, and the subversion
of the viewers’ habitual perceptions of filmic images as “real” or “natu-
ral”: “I hate naturalness,” Pasolini declares in an interview, “I reconstruct
everything.”37
And yet, even as the Italian filmmaker repeatedly stresses his styl-
ized reconstruction of reality, he wants his films to preserve reality, in
R A C E , C O R P O R A L I T Y, A N D C O N T R A D I C T I O N 153
For me eroticism is the beauty of the boys of the Third World. It is this
type of sexual relation—violent, exalting and happy—that still survives
in the Third World and that I have depicted almost completely in Il fiore
although I have purified it, that is, stripped it of mechanics and movements
by arranging it frontally, almost arresting it. 38
In Pasolini’s Il fiore, the Middle Ages, the Orient, races, and bodies are
both real and imaginary, for they are represented in light of an ambivalent
fusion of political critique of the present and escapism toward a mythical
past. We can reconstruct the complex narrative structure of the film, but
we never know exactly whether the beautiful adolescents on the screen
are making love, or just frozen in a tableau vivant based on a precious
miniature. Moreover, we never know exactly when, where, and why
actions take place. As Pasolini admitted: “I always intend [my films] to
remain suspended.”39 Il fiore resists exhaustive interpretations and main-
tains a deliberately ambiguous vibrancy.
In conclusion, the text of The Arabian Nights and its filmic adaptation
by Pasolini can provide stimulating occasions for discussion. While
adapting literature into cinema is intrinsically challenging, adapting
The Arabian Nights was particularly complex for Pasolini, a modern
Western artist whose film derived from an ancient, fragmented, non-
Western text (or group of texts). Moreover, the ambiguous treatment of
the themes of gender, social class, and race in the literary work is mir-
rored by Pasolini’s film. The latter continues to stir controversies forty
years after its original release, and it is either praised for its aesthetic
achievements or strongly criticized for its escapist and Eurocentric
agenda. For these reasons, dealing with The Arabian Nights—verbal
or visual—is dealing with a momentous topic: the problems and the
opportunities of a difficult but inevitable dialogue between different
cultures.
Coda
Pasolini’s ambiguity is one that the instructor can embrace given the
unusual ambiguities about race in The Arabian Nights text. Armed with
154 A N D R E A M I R A B I L E A N D LY N N R A M E Y
Notes
1. Henry A. Giroux, “Pedagogy, Film, and the Responsibility of
Intellectuals: A Response,” Cinema Journal 43, no. 2 (2004): 125.
2. Mahdi Muhsin, ed., The Arabian Nights, trans. Husain Haddawy, New
Deluxe Edition (New York: Norton, 2008).
3. On Pasolini’s selection of the text of The Arabian Nights due to its narra-
tive complexity, see Peter Bondanella, Italian Cinema from Neorealism to the
Present (New York: Ungar, 1983), 292–93.
4. Richard Francis Burton, The Book of the Thousand Nights and a Night
(1885–1888), http://www.burtoniana.org/books/1885-Arabian Nights/.
A similar classroom use of Burton as a reader of The Arabian Nights
could be extremely fruitful but unfortunately exceeds the scope of this
chapter.
5. This dating is based on the appearance of Harun al-Rashid, Abbasid
caliph from the late eighth to early ninth centuries, as a protagonist in
several tales, though of course he could have been added to existing oral
tales, or the tales could have been written after his death when he would
have been part of the mythologized past.
6. Pasolini’s film is normally translated as Arabian Nights in English. To
avoid confusion, we have called the text The Arabian Nights and the film
Il fiore.
7. On Pasolini’s complex legacy, see Zygmunt Baranski, “The Importance
of Being Pier Paolo Pasolini,” in Pasolini Old and New, ed. Zygmunt
Baranski (Dublin: Four Courts Press, 1999), 13–40.
8. Pasolini as cited in Patrick Allen Rumble and Bart Testa, Pier Paolo
Pasolini: Contemporary Perspectives (Toronto: University of Toronto Press,
1994), 40.
9. Pasolini as cited in Patrick Allen Rumble, Allegories of Contamination: Pier
Paolo Pasolini’s Trilogy of Life (Toronto: University of Toronto Press,
1996), 58.
10. Ibid., 63.
11. Ibid.
12. Pier Paolo Pasolini, Heretical Empiricism, ed. Louise K. Barnett, trans. Ben
Lawton and Louise K. Barnett (Bloomington: Indiana University Press,
1988), 167–86.
13. Ibid., 183.
14. For a useful guide to cinematographic techniques in the Italian context,
see Carlo Celli and Marga Cottino-Jones, A New Guide to Italian Cinema
(New York: Palgrave Macmillan, 2007). On Pasolini’s film style, its rela-
tionship to the filmmaker’s literary corpus, and its relevance in the con-
text of modern Italian cinema, see Robert S. C. Gordon, Pasolini: Forms of
Subjectivity (Oxford: Clarendon Press, 1966), 205–18; Millicent Marcus,
Italian Film in the Light of Neorealism (Princeton: Princeton University
Press, 1986), 246; and Celli and Cottino-Jones, 108–10.
156 A N D R E A M I R A B I L E A N D LY N N R A M E Y
15. Pasolini draws a series of equivalences between the art of the filmmaker
and the art of the painter. Three characters of Il fiore (43:78) are filmed
while they are creating miniatures and mosaics, as if the movie itself
were a mosaic or a miniature in progress. Like visitors to an art gallery,
spectators are invited to interpret rather than merely enjoy images. If
poetry disrupts standardized linguistic habits, “cinema of poetry” chal-
lenges regimes of looking and cultural conventions, including racial and
sexual stereotypes.
16. Naomi Greene, Pier Paolo Pasolini: Cinema as Heresy (Princeton: Princeton
University Press, 1990), 180.
17. Pioneering studies include those by Kofi Omoniyi Sylvanus Campbell,
Literature and Culture in the Black Atlantic: from Pre- to Postmodern (New York:
Palgrave Macmillan, 2006); Geraldine Heng, “The Invention of Race in
the European Middle Ages I: Race Studies, Modernity, and the Middle
Ages,” Literature Compass 8, no. 5 (2011): 258–74; Bruce Holsinger, “The
Color of Salvation: Desire, Death, and the Second Crusade in Bernard
of Clairvaux’s Sermon on the Song of Songs,” in The Tongue of the Fathers:
Gender and Ideology in Twelfth-Century Latin, eds. Andrew Taylor and
David Townsend (Philadelphia: University of Pennsylvania Press, 1998),
156–86; and Lisa Lampert, “Race, Periodicity, and the (Neo-) Middle
Ages,” Modern Language Quarterly: A Journal of Literary History 65, no. 3
(2004): 391–421.
18. See, for example, P. A. Hardy, “Medieval Muslim Philosophers on Race,”
in Philosophers on Race, eds. Tommy L. Lott and Julie K. Ward (Oxford:
Blackwell, 2007); Bernard Lewis, Race and Slavery in the Middle East: An
Historical Enquiry (New York: Oxford University Press, 1990); and David
M. Goldenberg, The Curse of Ham: Race and Slavery in Early Judaism,
Christianity, and Islam (Princeton: Princeton University Press, 2005).
19. Goldenberg, The Curse of Ham, 91.
20. Ibid., 102.
21. Lewis, Race and Slavery in the Middle East, 18–19.
22. Ibid., 20.
23. An important point to discuss with students, if class time allows, would
be the perspectives of the various commentators on The Arabian Nights.
Just as our pedagogical model encourages us to make our own theoretical
and pedagogical aims clear to students, so students might be encouraged
to look behind the points made by Burton, Goldenberg, and Lewis to see
what ends their approaches might serve. The context around Burton’s
trip to the Middle East is a fascinating story of nineteenth-century
adventurism, and carries with it the nineteenth-century debates on sci-
entific racism. Goldenberg’s focus is fairly clearly on Judaism, and his
conclusion that Judaism was not racist may be apparent in the ways that
he approaches his material. Finally, Lewis has made public statements
about problems he sees in modern Islam and has implied a superiority of
Western culture. These elements, too, may find their way into his analy-
ses of medieval Islamic culture.
R A C E , C O R P O R A L I T Y, A N D C O N T R A D I C T I O N 157
24. St. Clair Drake, Black Folk Here and There: An Essay in History and
Anthropology, vol. 1 (Los Angeles: Center for Afro-American Studies,
University of California, 1990), 151, 162.
25. Ibid., 163.
26. This phenomenon gained public attention in 2013 when Boston
Marathon bomber Dzhokhar Tsarnaev was described as a “dark-skinned
individual” by various media outlets, including CNN, prompting a
response by the National Association of Black Journalists; see “NABJ
Statement on References to Race in Boston Bombing Coverage,” posted
April 17, 2013, http://www.nabj.org/news/122608/NABJ-Statement-
on-References-to-Race-in-Boston-Bombing-Coverage.htm.
27. Nabil Matar, “Christians in The Arabian Nights,” in The Arabian Nights in
Historical Context: Between East and West, eds. Saree Makdisi and Felicity
Nussbaum (Oxford: Oxford University Press, 2008), 142.
28. Burton, The Book of the Thousand Nights and a Night (1885–1888), http://
www.burtoniana.org/books/1885-Arabian Nights/.
29. Matar, “Christians in The Arabian Nights,” 134n9.
30. Pasolini’s father Carlo Alberto was an officer in the Italian army and served
in the Italian colonies in Northern and Eastern Africa in both World War
I and World War II. See Barth David Schwartz, Pasolini Requiem (New
York: Pantheon Books, 1992), 30, 52, 54, 57, and 124. On the (quite
rare) cinematic representations of Italy’s colonial past, see Luca Barattoni,
Italian Post-Neorealist Cinema (Edinburgh: Edinburgh University Press,
2012), 210; and Noa Steimatsky, Italian Locations: Reinhabiting the Past
in Postwar Cinema (Minneapolis: University of Minnesota Press, 2008),
1–39.
31. Schwartz, Pasolini Requiem, 602.
32. See Chris Bongie, Exotic Memories: Literature, Colonialism, and the Fin de
Siècle (Stanford: Stanford University Press, 1991), 188–228; and Maurizio
Sanzio Viano, A Certain Realism: Making Use of Pasolini’s Film Theory and
Practice (Berkeley: University of California Press, 1993), 263–93.
33. Edward Said, Orientalism (New York: Vintage Books, 1978).
34. When asked about possible censorship of his adaptation of The Arabian
Nights, Pasolini argued: “Those who make love [in the movie] are those
whom the bourgeoisie consider racially inferior. If there are two English
people, as in Canterbury Tales . . . the judges are severe. When those mak-
ing love are two blacks or two Arabs, the judges shut an eye” (Schwartz,
Pasolini Requiem, 606–07). Pasolini was wrong: as for all Pasolini’s movies
of the 1970s, Il fiore was the target of intense censorship by Italian and
foreign judiciary systems (Ibid., 607).
35. See Joseph A Boone, “Framing the Phallus in the Arabian Nights:
Pansexuality, Pederasty, Pasolini,” in Translations/Transformations: Gender
and Culture in Film and Literature East and West, eds. Cornelia Moore and
Valerie Wayne (Honolulu: University of Hawaii East-West Center, 1993),
23–33.
36. Greene, Pier Paolo Pasolini, 193.
158 A N D R E A M I R A B I L E A N D LY N N R A M E Y
37. Oswald Stack and Pier Paolo Pasolini, Pasolini on Pasolini: Interviews with
Oswald Stack, Cinema one, vol. 11 (London: Thames & Hudson, 1969),
132.
38. Greene, Pier Paolo Pasolini, 194.
39. Stack and Pasolini, Pasolini on Pasolini, 57.
40. Laura Pérez, “Opposition and the Education of Chicana/os,” in Race,
Identity and Representation in Education, eds. Cameron McCarthy and
Warren Chrichlow (New York: Routledge, 1993), 276.
CHAPTER 9
Jo Ann Cavallo
I was certainly surprised (as it went against my previous view of the Opra
as ‘traditional,’ therefore, in some way, oriented towards preservation and
repetition more than innovation) to hear Cuticchio talk about the need
for an Opera dei pupi that is more attuned to the political and ideological
concerns of the present time. It helped me put the paradigm Christian vs.
Saracens into context and realize how the fundamental deep structure of
the Opra would not be affected by turning the Christian/Saracen opposi-
tion into other kinds of oppositions (moral/immoral, loyal/traitor, etc.).
him for his knightly prowess. Angelica and Medoro then appear in the
background, accompanied by romantic music and soft lights. After writ-
ing their amorous declarations on trees in parallel movements, the lov-
ers lie down together, and the ensuing intimate rendezvous is rendered
through slow, stylized dance-like motions. The Angelica puppet is scant-
ily dressed, partially exposing her breast and highlighting the sensuality
of the nighttime encounter (see Figure 9.1). The workings of Orlando’s
dreaming unconscious thus suggestively capture Angelica’s true object of
desire hidden from the paladin in his wakeful state.
In explaining his iconoclastic presentation of Medoro, Onofrio
Sanicola asserted in an e-mail that he envisioned the character as a black
foot soldier with features recalling sub-Saharan Africa as part of his gen-
eral response to requests from schoolteachers to adhere more faithfully
to the canonical texts upon which l’Opera dei pupi is based. Ironically,
however, Sanicola actually veers away from the Orlando Furioso: although
Ariosto initially identifies Medoro as a Moor, he consistently fashions
him as a Greek Adonis. Medoro is said to have been born in Ptolemais
(“Tolomitta,” OF 18.165), an ancient capital of Greek Cyrenaica (mod-
ern Libya) that was conquered by the Arabs in the mid-seventh century.
He worships pagan Greek divinities such as the goddess Selene, and has
“lovely fair skin and pink cheeks” (“la guancia colorita / e bianca”) and
a “golden head of curls” (“chioma crespa d’oro”) (OF 18.166).25 The
Cathayan princess, in fact, becomes inf lamed with love as she gazes upon
his beautiful eyes and blond head (“testa bionda”) (OF 19.28). In the
course of the episode, Ariosto associates Medoro with the bravery of
Nisus, loyalty of Antigone, and passion of Aeneas, and depicts him com-
posing love poetry in ottava rima. It is only when the knight Rinaldo
learns of Angelica’s new love interest that the poet refers to him as a
young African (“giovine african”), a most vile barbarian (“un vilissimo
barbaro”), and a Saracen (“un Saracino”) in three consecutive stanzas that
represent the viewpoints of a demon, the wizard Malagigi, and Rinaldo,
respectively (OF 42.38, 42.39, 42.40). The fact that Ariosto disparagingly
underscores Medoro’s ethnic difference—thereby increasing Angelica’s
culpability in Rinaldo’s eyes and thus motivating his rage—only after
having fully established his Hellenistic pedigree, seems calculated to
spare his contemporary readers the kind of culture shock experienced by
the Frankish knight.26
If Sanicola had indeed presented his black Medoro as part of his inten-
tion to adhere more faithfully to Ariosto’s poem, then he appeared to be
drawing from Rinaldo’s alarmed reaction rather than from the image
the narrator had so painstakingly constructed for the reader. But what
reaction did he expect on the part of the spectator? The puppeteer main-
tained that “the scene is not erotic, but delicate and has always met with
the consensus of the public” (“La scena non è erotica ma delicata e nel
pubblico ha sempre suscitato consenso”).27 Did students agree? As part of
a larger contemporary audience, even if their viewing experience was on
the screen rather than live, their own reactions to the scene allowed us to
discuss further the question of reception. Michelle Mulas, who noted that
for her the degree of sexual content was more surprising than the depic-
tion of a black Medoro, furnished a thematic consideration:
The duration and intensity of the love scene between the two characters
was unexpected. My initial reaction was uncomfortable because I felt like I
was given a glimpse into the puppet master’s perverted mind. My viewing
experience felt unnatural, clandestine and voyeuristic. With some after-
thought, I feel that my stunned reaction mimics the unsettled nature of
Orlando’s reaction when he realizes what has transpired between Angelica
and Medoro that ultimately results in his madness.
The Angelica with a violet dress and the “bindi” on her forehead and the
earring in her right nostril arose from the fact that we constructed her
during the time of the New Age (and Madonna’s “Ray of Light” album),
and being young (easily inf luenced by what was fashionable) we decided
to give an Indian touch to the character in addition to decorating her
hands with Henna tattoos.
L’Angelica con abito viola e il “bindi” sulla fronte e l’orecchino alla narice
destra scaturiva dal fatto che quando fu realizzata era il periodo della NEW
AGE (e dell’album “Ray of light” di Madonna), ed essendo giovani (facil-
mente inf luenzabili dalle mode) decidemmo di dare un tocco di indiano al
personaggio oltre a decorare le mani con tatuaggi all’Henné. 32
Notes
1. I retain the medieval and early modern European term for Muslims,
“Saracen,” when referring to literary characters because, as John V. Tolan
points out, the words “Islam” and “Muslim” were virtually unknown in
western European languages prior to the sixteenth century (Saracens: Islam
in the Medieval European Imagination [New York: Columbia University
Press, 2002], xv).
2. References to class discussion and written student responses pertain to
the Spring 2011 semester. I thank my former students for permission to
cite their responses in this essay.
3. The Maggio epico, a folk opera traditionally performed at the edge of a for-
est in summer months, is not discussed in this essay for reasons of space.
For an overview of this art form, see www.comune.villa-minozzo.re.it/
maggio/index.php?id_sezione=3. For its relation to puppet theater, see
my “Where Have All the Brave Knights Gone? Sicilian Puppet Theater
and the Tuscan-Emilian Epic Maggio,” Italian Culture 19, no. 2 (2001):
31–55.
4. Giusto Lo Dico, Storia dei paladini di Francia, 13 vols. (Catania: Clio—
Brancati, 1993 and 2000). No English translation is available.
5. Giuseppe Pitrè also identified the presence of Lodovico Dolce’s Prime
imprese di Orlando, Teofilo Folengo’s Orlandino, selections of Bernardo
Tasso’s Amadigi, and Francesco Tromba’s Madama Rovenza (“La letteratura
cavalleresca popolare in Sicilia,” Romania 13 [1884]: 315–98; reprinted in
Usi e costumi, credenze e pregiudizi del popolo siciliano, vol. 1 [Catania: Clio,
n.d.], 119–336).
6. The Italian American Museum of New York, which now holds the man-
uscripts, is working to make this material available online.
7. This was the situation when I conducted research there between 2000
and 2004. However, the Museum regularly hosts puppet plays by a local
E NCOU N T E R I NG SA R AC E N S 175
Janice Hawes
I n one study of novels set in the Middle Ages and aimed at a young
Edwardian audience, Velma Bourgeois Richmond argues that they
share the following characteristics: “racial definition, heroic behav-
ior, [and] chivalric idealism.”1 Although not a historical novel, H. E.
Marshall’s 1908 Stories of Beowulf: Told to the Children ref lects these char-
acteristics.2 Her Edwardian version of the early medieval epic was meant
in part to support the imperialistic cause of Great Britain by emphasiz-
ing the chivalric code as rendered through a British imperial lens. Her
text anachronistically transforms the Old English hero into a knight of
the High Middle Ages struggling against the enemies of chivalric val-
ues.3 The struggle on the human scale between the values of Edwardian
chivalry (as represented by Beowulf and his knights) and those who
would defy it (monstrous beings, including humans who oppose order)
becomes a cosmic battle between good and evil. The same dichotomy
is employed in Marshall’s Our Empire Story, also written for a young
audience and published the same year as her translation of Beowulf.4 In
Marshall’s version of history, those trusted with the role of securing
British India follow the ancient chivalric code associated with heroes
such as Beowulf, while those who challenge the order that the British
wish to establish in this part of “Greater Britain” are both human hea-
thens opposing knightly virtues and demons attempting to bring chaos
to the land.
Although Marshall’s discourse appears to rely on the dichotomies of
knightly versus monstrous, monstrosity becomes for Marshall increasingly
difficult to define with precision. As historian Catherine Hall reminds us
in her study of British imperialist discourse about Jamaica, “the mapping
180 J A N I C E H AW E S
In this version of events, neither Breca nor Unferth ever performed such
an impressive feat, and Beowulf enhances his achievement by noting that
BE OW U L F A S H E RO OF E M PI R E 183
this is no random boast. If Beowulf defeated the sea monsters and sur-
vived the match with Breca, then he is likely to defeat Grendel. Next he
discredits his accuser with the common f lyting charges of “heroic failure”
and “kin slaying.”13 With his masterful use of rhetoric, he is the clear vic-
tor, whether or not truth is actually on his side. As some of my students
(and many scholars) point out, Beowulf ’s words are his version of the
tale, not necessarily fact.14 Beowulf ’s boasts create his identity before the
Danes, just as the Beowulf poet shapes Anglo-Saxon identity by glorifying
the ancestral past. By considering the complex function of the boasts, stu-
dents learn how consciously created narratives establish public identity,
an idea we return to in our second-semester postcolonialism unit.
Although Beowulf makes himself a model of heroism in the f lyting,
the dichotomy of human versus nonhuman is often unstable. In his inf lu-
ential lecture The Monsters and the Critics, J. R. R. Tolkien argues that
the monsters “begin to symbolize (and ultimately to become identified
with) the power of evil, even while they remain . . . mortal denizens of the
material world, in it and of it.”15 For Tolkien, the struggle between the
monsters and humans exists on a cosmic, universal plane, one in which
cultural distinctions do not matter. However, on the level of the “mate-
rial world,” the vacillations between the monsters and the humans sug-
gest a diachronic cross-cultural encounter in which the Christian poet’s
ambivalence about his pagan ancestors is evident. Much of the diction
connects Grendel to the human world, and we consider the implications
for the monsters and humans in the poem. The word “aglæca” (terrible
assailant), for instance, refers to Grendel in line 159, to the legendary
hero Sigemund in line 893, and to Beowulf and the dragon in line 2592.
Moreover, the word “hilderinc” (warrior) refers to Grendel in line 986,
but to Hrothgar in line 1307, to Beowulf in lines 1495 and 1576, and
to King Beowulf ’s men in line 3124.16 The description of the origins of
Grendel and other monsters as progeny of Cain in lines 102–14 empha-
sizes Grendel’s status as a figure of chaos. But, as many of my students
note, the image is also a very human one. Cain, after all, is not a demonic
figure but a human who has sinned against the “polity.”17 In fact, the ref-
erence to Cain invokes what Norma Kroll argues are “political and civic
ramifications.”18 The origin of the monsters connects them to the dark
side of human society, complicating the glorification of the Anglo-Saxon
ancestors: by now students are noting that if monsters can be described in
human terms, the reverse can be true.
This in turn leads us to a consideration of the human threats to society
and what this might imply about the poet’s ambivalence toward the past.
Hrothgar’s description of King Heremod’s misdeeds in lines 1709–24,
for example, depicts a monstrous human. Violating the kingly duties
184 J A N I C E H AW E S
outlined in the opening lines of the poem, Heremod does not honor
his men with treasure. To this greed he adds bloodthirstiness, killing his
own people in his hall (ll. 1713–14). Heremod’s avarice and violence are
complementary traits, as Kroll notes, “because they are equally Cain-
like, the former directly and the latter indirectly, by virtue of political
consequences.”19 My students and I wonder why this story is embedded
in a lecture to Beowulf about the duties of a leader. Does this mean that
even a hero such as Beowulf needs to watch out for monstrous impulses?
Can heroes, who are supposed to bring order, bring chaos instead?
I next ask students to consider Hrothgar’s first words to Beowulf
in lines 456–72 where he recalls his aid to Beowulf ’s father Ecgtheow,
whose actions started a feud. Students grasp that Beowulf may be repay-
ing a debt, and they see this as ennobling. Many, however, also wonder
what Ecgtheow’s actions and their consequences imply about Beowulf as
a figure of civilization. Just as Grendel is connected to Cain, Beowulf is
arguably connected to a figure of chaos through his ancestry, a realization
that brings the students back to how the language of the poem connects
Beowulf to monstrosity. The word “bolgenmod” (enraged) describes
Beowulf in line 709 as he awaits Grendel’s arrival at Heorot, just as it
describes Heremod in his lust to kill his own comrades in lines 1713–14;
“gebolgen” (enraged) describes the dragon in line 2304 as the creature
discovers the theft of his treasure, and it describes Beowulf in line 2550
as he prepares to fight the dragon.20 Perhaps this rage can also be seen in
lines 2506–08 where a dying Beowulf recounts how he killed a Frankish
warrior:
dragon’s greed, many students argue that Beowulf is greedy for glory,
reiterating the work of many scholars.22 In fact, these students argue, this
overweening pride undercuts the restraint he exhibited earlier. Whether
or not arrogance and greed for glory are at the heart of this last heroic
action, it certainly benefits nobody, as students critical of Beowulf point
out. The gold for which Beowulf fought will be just as useless as when
the dragon had it, and the hero becomes a figure of chaos at his demise,
for his people will now be destroyed without their protector. Unlike
Beowulf ’s successful rhetorical self-fashioning in the f lyting scene, his
dying words in lines 2794–808 as he takes pride in winning the dragon’s
treasure are filled with dramatic irony: the gold will be buried with him,
and his attempts to fashion himself as the bringer of gold to the Geats is
a delusion.
Although I begin our discussion of this section of the poem noting
that it is filled with regret for lost glory, students by now pick up on the
tension: the poet’s celebration of the ancestral traditions is combined with
a discomfort with that heroic ethos. The problematizing of Beowulf ’s
heroic self-fashioning mirrors on a smaller scale the problematic nature
of the poet’s glorification of his culture through celebration of the past.
Many students choose to write a paper challenging Beowulf ’s status as an
ideal ancestral hero because of this mirroring of the monster and human
worlds.
ages.”33 James Wheeler, for example, argues that European nations began
in similar semi-civilized states but experienced “political training” for
centuries that turned “subject populations into nationalities” and “rude
warrior barons into landed nobilities” (History 447). In contrast, Indian
kingdoms were “things of yesterday, without national life or organiza-
tion” (History 447). Britain was in a position to guide Indians, who were
to be “educated by British administrators to knowledge of civilization”
(History 229); in other words, theirs was a good conquest. This idea is
prevalent in children’s books of the long nineteenth century. Boy Scout
founder Robert Baden-Powell’s 1908 scouting manual, for instance, is
meant to be a part of the British imperial effort: “Many of you scouts,
as you grow up, will probably become scouts of the nations, and will
find your way to some of the Colonies to help to push them up into
big, prosperous countries.”34 In the seventh chapter, “Chivalry of the
Knights,” Baden-Powell notes that future scouts must live up to the
“Knight’s Code” to be true heroes of empire.35 This chivalric ideal is one
he returns to in his 1917 Young Knights of the Empire, where he reminds his
readers that “the Knights of King Arthur, Richard Coeur de Lion, and
the Crusaders, carried chivalry into distant parts of the earth” and that
scouts are “their descendants.”36
Students are usually shocked to find such views embedded in chil-
dren’s literature, and I use these reactions to encourage an approach
that combines traditional analysis with “resistant reading” that does not
simply take a text at face value. Why, for instance, were they shocked
to see such ideology in publications aimed at young people? Why were
they amused during our earlier discussion of how medievalisms inf lu-
enced imperial policies? Many students argue that their shock over
imperialist propaganda in children’s literature is due to the assumption
that children’s literature is apolitical, and some students see a connec-
tion between this complacency and complacency that allows us to view
British imperialist medievalisms as quaint. Our class now realizes that
seemingly innocent children’s stories and seemingly amusing assump-
tions about other cultures may be more sinister than a surface reading
first suggests. In addition, students are awakened into questioning their
own assumptions about the recent past and its inf luence on us. While
our exploration of British imperial rhetoric had initially been framed as
another diachronic cross-cultural encounter (between modern students
and the recent past), students tend to view the long nineteenth century
as less Other than the medieval past. If that is the case, can we so eas-
ily dismiss attitudes expressed in recent history? To what extent are we
unaware of our own cultural assumptions and how they are inf luenced
by the past?
188 J A N I C E H AW E S
“I have never heard it said that thou, Hunferth [sic], didst make such play
of sword, no nor Breca, nor any of you. Ye have not done such deeds. But
in sooth I would not boast myself.” (16–17)
Indeed Beowulf was so gentle in peace that in his youth the great warriors
of the Goths had thought little of him. But now that he had proved that
though in peace his words were smooth, in battle his arm was strong, all
men honoured him. (48)
For students, this passage stands out because the same rejection appears in
the original, but not because Beowulf is too gentle:
While the original text creates an image similar to the Old Norse
“coalbiter” (those heroes who are scorned in their youth because they
do nothing but slothfully sit before the fire), Marshall’s text explains
that Beowulf was scorned in his youth because his gentleness was mis-
understood. In fact, Marshall makes this gentleness central to the the-
matic development of her text. Whether Marshall consciously transforms
Beowulf to align with the propaganda she espouses or whether she actu-
ally believes that the ancient Germanic warrior is truly chivalric, students
admit that this Beowulf seems more modern.
Our exploration of Beowulf as a modern hero continues with a com-
parison to the heroes in Our Empire Story and focuses on Marshall’s
depiction of the controversial first Governor General of Bengal, Warren
Hastings.38 Like the gentle Beowulf, Hastings’s true glory, according to
Marshall, lies not in having conquered territories but in having “brought
peace to these lands” (541). It is an image of a benevolent ruler, fulfilling
his chivalric duty. Having eventually brought order to India, Hastings
comes to the end of his life, a model of benevolence: “To the end he
was a kindly, cheerful, brave old man, taking an interest in all around
him, and ruling his estate with as great care as he had ruled that broad
land of India” (541). As revealed in class discussion, the parallels between
Marshall’s words about Hastings and the “eulogy” for Beowulf are strik-
ing, almost as if Beowulf too could be a benevolent ruler of India. In the
original poem, we are told that
Although the seeds of Marshall’s ruler are in the Old English, Marshall’s
king is more modest and gentle:
His comrades said that he was of all of the kings of the earth the best. Of
men he was the mildest and the kindest, and to his people the gentlest. Of
all rulers he was most worthy of praise. (74)
The word “mildust” appears in the original Old English, but the idea of
a kind and mild hero was arguably inf luenced by Victorian values.39 The
Geat warrior in the original is generous to his people, rather than “kind.”
Less unclear is how Marshall changes the meaning of “lofgeornost” (eager
for fame). Her hero is “worthy of praise” but does not seek it.
In fact, Marshall’s Beowulf has more in common with Baden-Powell’s
chivalric scout, and my students and I consider the implications of this
refashioning. The creation of a chivalric Beowulf may indicate Marshall’s
ambivalence with the original, much as the Beowulf poet may have felt
ambivalence about the ancient society he depicted. Does Marshall pur-
posely “civilize” her hero to align him with her ideals of chivalry or does
she actually understand his actions as chivalric? By now, a few students
have identified another complication: liberal imperialist rhetoric about
the High Middle Ages is often contradictory. How can medieval chivalry
be used as a model for British imperialists to justify their superiority at
the same time that the medieval past is used as an analogy for an India
supposedly still in the “Dark Ages”? Clearly, this rhetoric problematizes
British self-fashioning in contrast to the colonized.
We take another look at Marshall’s history book to explore this
ambivalence. Marshall fashions Hastings into the ideal hero through
consciously constructed narratives about his career. Just as Beowulf was
once misunderstood, Hastings was misunderstood by his enemies who
“blackened his name” when “he tried to do his best for the people of
India and for the Company” (501). Marshall’s defense and counterclaims
are constructed with selective addition and omission. In one of his histo-
ries of the British Raj, James Wheeler accuses Hastings of actions worthy
of an “Oriental despot,”40 a racist image that stereotypes the colonized,
but also one in which the colonizer becomes the colonized. In the chap-
ter “Deeds and Misdeeds of Warren Hastings” from his 1881 Tales from
Indian History, Wheeler recounts a set of events in which Hastings was
accused by Brahman and Indian tax official Nundakumar of accepting
bribes.41 In a seemingly unrelated event, the Brahman was later arrested
for forgery, convicted, and put to death, events which Wheeler argues
in a later work are suspect: “It is questionable whether he would have
been arrested on the charge if he had not brought accusations against
BE OW U L F A S H E RO OF E M PI R E 191
To them he was a deliverer rather than a tyrant. The men admired him,
and the women sang their children to sleep with song of the wealth and
the might of the great Sahib Warren Hostein. (511–12)
Notes
* This article has been made possible in part by a major grant from the National
Endowment for the Humanities: Exploring the human endeavor. Any views, find-
ings, conclusions, or recommendations expressed in this article do not neces-
sarily represent those of the National Endowment for the Humanities.
1. Velma Bourgeois Richmond, “Historical Novels to Teach Anglo-
Saxonism,” in Anglo-Saxonism and the Construction of Social Identity, eds.
Allen J. Frantzen and John D. Niles (Gainesville: University Press of
Florida, 1997), 173.
2. H. E. Marshall, Stories of Beowulf: Told to the Children (1908; repr. Chapel
Hill, NC: Yesterday’s Classics, 2005). This work will be cited parentheti-
cally henceforth.
3. As this essay will discuss, Beowulf is originally an early medieval epic,
with a different set of heroic norms than those in later medieval chivalric
romances or many nineteenth-century adaptations.
4. H. E. Marshall, Our Empire Story (1908; repr. Chapell Hill, NC: Yesterday’s
Classics, 2006). This work will be cited parenthetically henceforth.
5. Catherine Hall, Civilising Subjects: Metropole and Colony in the English
Imagination 1830–1867 (Chicago: University of Chicago Press, 2002),
20.
6. References are to print versions of Marshall’s texts. Both texts are avail-
able online through the Baldwin Project (Web site), ed. Lisa Ripperton,
http://www.mainlesson.com/.
7. For British history, J. M. Kemble’s 1833 transcription (improved in the
1835 edition) and 1837 translation are vitally important. See The Anglo-
Saxon Poems of Beowulf, The Traveller’s Song, and the Battle of Finnes-burh,
2nd ed., ed. J. M. Kemble (London: William Pickering, 1835), Google
194 J A N I C E H AW E S
Books, http://books.google.com/books?id=4WYAAAAAcAAJ&printse
c=frontcover&dq=Kemble+Beowulf&hl=en&sa=X&ei=CGePU52bJIb
MsQSMloD4Cg&ved=0CDMQ6AEwAg#v=onepage&q=Kemble%20
Beowulf&f=false, and A Translation of the Anglo-Saxon Poem of Beowulf
with a Copious Glossary Preface and Philological Notes, trans. J. M. Kemble
(London: William Pickering, 1837), archive.org. https://archive.org/
stream/atranslationang00kembgoog#page/n7/mode/2up.
8. Transcriptions of the Old English are from Klaeber’s Beowulf and the Fight
at Finnsburg, 4th ed., eds. R. D. Fulk, Robert E. Bjork, and John D. Niles
(Toronto: University of Toronto Press, 2008).
9. With the exception of words I translate in parentheses, all translated pas-
sages from Beowulf are from the text used in our course: Seamus Heaney,
trans., Beowulf, in The Norton Anthology of English Literature, vol. 1, 9th ed.,
ed. Stephen Greenblatt (New York: Norton, 2012), 41–108.
10. Carol J. Clover, “The Germanic Context of the Unferþ Episode,” in
Beowulf: Basic Readings, ed. Peter S. Baker (New York: Garland, 2000),
127–154. Previously published in Speculum 55, no. 3 (1980): 444–68.
11. Ibid., 128.
12. Ibid., 133.
13. Ibid., 134.
14. See Frederick Biggs, “Beowulf ’s Fight with the Nine Nicors,” The
Review of English Studies 53, no. 211 (2002): 315 and Susan M. Kim, “‘As
I Once Did with Grendel’: Boasting and Nostalgia in Beowulf,” Modern
Philology 103, no. 1 (2005): 24.
15. J. R. R. Tolkien, “Beowulf: The Monsters and the Critics,” Proceedings of
the British Academy 22 (1936): 262.
16. On the Beowulf poet’s word choices, see Katherine O’Brien O’Keefe,
“Beowulf, Lines 702b–836; Transformations and the Limits of the
Human,” Texas Studies in Literature and Language 23, no. 4 (1981): 484–5.
17. Norma Kroll, “Beowulf: The Hero as Keeper of Human Polity,” Modern
Philology 84, no. 2 (1986): 119.
18. Ibid., 119.
19. Ibid.
20. Ibid., 124, 128.
21. Manish Sharma, “Metalepsis and Monstrosity: The Boundaries of
Narrative Structure in ‘Beowulf,’” Studies in Philology 102, no. 3 (Summer
2005): 251.
22. See, for example, Sharma, “Metalepsis and Monstrosity,” 273.
23. Hall, Civilising Subjects, 23–5.
24. Ibid., 25.
25. Mark Girouard, The Return to Camelot: Chivalry and the English Gentleman
(New Haven, CT: Yale University Press, 1981), 70.
26. Kenelm Henry Digby, The Broad Stone of Honour: or, Rules for the Gentleman
of England (London: C & J Rivington, 1823).
27. Clare A. Simmons, Reversing the Conquest: History and Myth in Nineteenth-Century
British Literature (New Brunswick: Rutgers University Press, 1990), 186.
BE OW U L F A S H E RO OF E M PI R E 195
DIACHRONIC CROSS-CULTURAL
ENCOUNTERS
CHAPTER 11
Jenna Soleo-Shanks
A tense silence falls over the audience as Callimachus enters the tomb
and hovers over the body of Drusiana, the object of his desire
even in death. Fortunatus, his accomplice, lingers nervously nearby as
Callimachus proclaims his necrophiliac intentions. Percussive tones fill
the theater, subtly at first, but building. As Callimachus approaches his
victim, the music intensifies, coupled with the sound of marching, and
Fortunatus’s agitation increases. The audience becomes more aware of
the insistent beat as Fortunatus spies something in the distance. He
cries, “Watch out!” just as the dragon, multicolored and more than
ten feet in length, stomps slowly but intently into view. At the same
time the music becomes recognizable; it is Nina Simone’s “Sinnerman.”
Callimachus dashes across the stage as Simone sings, “Oh sinnerman,
where you gonna run to?” In the “chase scene” that follows, pur-
suer and prey crisscross the stage, eliciting gasps from the audience as
Callimachus’s acrobatics force the dragon to lurch and twist after him.
Finally both Callimachus and his henchman are enveloped by the danc-
ing dragon, and die.
What I have just described is a scene from a recent university pro-
duction of the play Callimachus by the tenth-century dramatist Hrotsvit
of Gandersheim.1 Although music and spectacle were integral to the
action, such elements are absent from the original text. This particular
200 JENNA SOLEO-SHANKS
scene, in fact, is less than 20 lines in the original text, yet in our pro-
duction it took several minutes to unfold. Despite such differences,
I argue that performance experiments like ours provide an effective
means through which to engage students with medieval drama, not
simply as theater history, but as cross-cultural inquiry. Beyond bring-
ing the medieval play to life, our production sparked classroom discus-
sions ranging from debates over the value of using modern references
in staging a medieval text to explorations of the playwright’s own
engagement with historically distant sources. In this essay I will use
my experience, both in the classroom and on stage, to argue for the
value of performance not only as an essential tool for teaching medi-
eval drama, but as a uniquely effective means of engaging students in
cross-cultural inquiries.
unable to reconcile the unique aspects of the playwright and her work
within the larger arc of theater history.
Introductions to Hrotsvit’s work often misrepresent the poet as a
nun who wrote plays as a private or academic exercise, never meant
to be staged. Although Hrotsvit lived in a convent, she was not a nun.
Defining Hrotsvit first in terms of her religious lifestyle is especially
problematic because students who lack knowledge of medieval culture
may assume that the playwright was isolated from society and culture
and thus wrote her plays as a solitary exercise. In fact, during Hrotsvit’s
lifetime the abbey at Gandersheim was a center of wealth and learning
where secular canonesses, like the dramatist, retained both their wealth
and mobility. Moreover, as David Wiles notes, Hrotsvit was distin-
guished among the noble women with whom she lived by her literary
reputation. Her writing was so well regarded that she was commis-
sioned to write the official biography of the emperor.6 As these details
suggest, Gandersheim was not a cloister that prevented Hrotsvit from
experiencing the dynamic culture of her day, but the platform from
which she engaged with it. While the claim that Hrotsvit’s plays were
staged during her lifetime is conjectural, if the plays were staged, their
performances could have been inf luential events. Gandersheim was the
nexus for interactions among nobility from throughout the Ottonian
Empire, and Hrotsvit’s privileged placement there provided her a sub-
stantial platform to reach an elite and powerful audience. By engaging
with such details of Hrotsvit’s world, students come to appreciate a very
different idea of the Middle Ages and medieval performance than they
may have expected.
The problem remains, however, that few dramatic anthologies include
Hrotsvit’s work, and those that do continue to promote the notion that
Hrotsvit wrote her dramatic text as an academic exercise. This charac-
terization f lies in the face of international scholarship that has argued
for the performance potential of Hrotsvit’s plays for more than a cen-
tury, as well as the most recent critical studies of the plays and their
performance context.7 For students, the marginalization of Hrotsvit’s
work effectively undermines their reception of the plays. For years I
required students to read one of Hrotsvit’s plays within an introductory-
level theater class and was surprised by the resistance students displayed
toward them. Reading the play aloud in class seemed to help, but when
I asked students to characterize the play, I learned that the few who
admitted enjoying it still saw it as “strange,” “different,” and “not bad
for a woman from the Dark Ages.” The idea of the play as “strange” to
novice students is appropriate; its very strangeness might make the play
more interesting to students. My students, however, were not intrigued
202 JENNA SOLEO-SHANKS
Performance-Based Pedagogy
Performance-based pedagogy requires instructor and students to consider
the text as part of a dynamic and collaborative creative project culmi-
nating in a real or imagined production.8 Working this way encourages
students to look beyond the text and explore the performance potential
of the play in a way that cannot be accomplished through silent or even
staged reading. The students in this project create a bridge connecting
the needs and truths of their world to the details of the play. This is a
complex process because, as Wiles explains, Hrotsvit’s texts are “skeletal”
and not easily understood by listeners or readers.9 Asking students to read
Hrotsvit’s plays first and then discuss their ideas assumes not only that
they are able to decode the stage action implied in the dialogue, but also
R E SU R R EC T I NG C A L L I M AC H US 203
that they can appreciate the performance potential of such texts on the
page.10
Reading medieval plays is an especially fraught process because the
texts are, by definition, estranged from the student’s typical reading expe-
rience. The less such texts have in common with those the reader has pre-
viously encountered, the more work is required for students to connect
with them. Beyond the issues of language and references, which may be
foreign to students, instructors must keep in mind the essential difference
between narrative and dramatic texts. Whereas nondramatic texts fulfill
their communicative function on the page, dramatic texts are incomplete
until staged. The objective of performance-based pedagogy is to reduce
the strangeness of the text for the student. Through performance, the
text is transformed from the object of study that is complete on its own
into one part of a layered creative process. Indeed, performance-based
pedagogy demands that the text be removed from its primary status as
the object of study.
I begin my classes by informing my students that what they see on the
page is not the play; it is only part of the play. This is more than pedagogi-
cal theory; it has a historical context. Plays in the Middle Ages were not
necessarily written first and performed later. Wiles describes Hrotsvit’s
texts specifically as “the encoding of a dramatic event.” Having no con-
crete evidence of the process by which Hrotsvit’s manuscript was gen-
erated, Wiles argues that the text may have been created as a result of
performance, rather than a creative exercise within Hrotsvit’s imagina-
tion.11 Shifting the authority of the text allows students to engage more
fully with the text; it allows them to experiment with its possibilities
rather than being limited by its genre.
One way to think about performance-based pedagogy, as an educa-
tor, is in terms of its potential to shift classroom dynamics. Challenging
students to bring texts to life through performance forces them out of
comfortably passive roles and turns the classroom into a collaborative
laboratory where the text is merely a starting point for creative experi-
mentation. Thinking about dramatic texts as components of a creative
exercise, instead of as sacred vessels of knowledge, also frees students
from common anxieties. There are no right and wrong answers when
it comes to creative experimentation, only stronger and weaker choices.
Thus in creating performance students gain agency to commune with the
text, rather than trying to decode it.
To begin working in performance-based pedagogy with students, I
give them assignments that require investigation not only of dialogue,
but also of what motivates that dialogue. For instance, my students
204 JENNA SOLEO-SHANKS
FORTUNATUS.
There’s the body—she looks asleep.
Her face is not that of a corpse,
Nor are her limbs corrupt—
Use her as you will.
CALLIMACHUS.
Oh, Drusiana, Drusiana, how I worshipped you!
What tight bonds of love entwined me, deep in my inner-most heart!
Yet you always ran from me.
You always opposed my desires—
Now it lies within my power to force you, to bruise you and injure you
as much as I want.
FORTUNATUS.
Watch out! A dread snake! It’s coming after us . . .
CALLIMACHUS.
Damned Fortunatus, why
Did you lead me into this temptation?
Why did you urge me on to this detestable deed?
See, now you die from the wound of the serpent,
And I die with you from holy fear.13
the project at hand. The students came to the consensus that the through
line (or main goal) of the play, moreover, needed to be immediately rec-
ognizable to contemporary, secular audiences. They argued that the most
powerful action, therefore, was Callimachus’s repentance, the drama of
which could be further heightened in contrast to Fortunatus’s refusal to
repent. Thus, the death scene would need to communicate to the audi-
ence that both characters are sinners. This interpretation transformed
Fortunatus from a two-dimensional servant character (borrowed from
Roman tradition) who responds to Callimachus’s whim, into a pimp sell-
ing Drusiana’s corpse for his own gain. From this choice followed an
interpretation of Callimachus’s lines that seemed unf linchingly modern.
In our production, Callimachus expresses his desire, strips, and begins his
physical assault all at once. At the same time, Fortunatus, who is aware
of the illicitness and danger of his deeds, paces downstage anticipating
trouble.
These choices raised the stakes of the scene because they were not
based simply on character types. Fortunatus is here no longer a witty
slave or callous accomplice. His action is based on real human need. In
this case, the students decided that he needed money and was willing to
do anything to get it, yet was terrified of getting caught. Callimachus,
similarly, is not a villain, but a man sick with anger and lust. My stu-
dents compared both characters to drug addicts, a quick and immediately
agreed-upon comparison that let me know that the tenth-century char-
acters had become relatable to my twenty-first-century students. The
nuance and skill with which the students analyzed this scene also revealed
that the performance-based process, as well as study of Hrotsvit’s own
cross-cultural engagements, had provided them with deeper levels on
which to engage the drama text.
Another example of how my students focused on heightening the
action of their production to satisfy the needs of a contemporary audi-
ence can be found in Callimachus and Fortunatus’s death scene, which
takes place on stage and involves a snake. Students quickly realized that
attempting to replicate a realistic snake on stage would fail on several
levels. It would be difficult to convince the audience that a toy or pup-
pet was a real snake, and the realization of a “fake” on stage would cause
the audience to drop their suspension of disbelief. Students then debated
whether it was necessary to convince audiences to suspend disbelief at
all. Why not simply use an actor, shadow puppet, or some other rep-
resentation of a snake? Finally, they agreed that in a scene involving
a snake killing two villains, it was crucial to establish a sense of fear
and suspense. The killing need not be realistic, but the intensity of the
scene had to be extremely high. One of the students said her goal was to
208 JENNA SOLEO-SHANKS
have audiences “on the edge of their seats.” I agreed with these ideas on
several levels. One reason is that much of what we know about medi-
eval theater suggests that performances were more presentational than
representational. In addition, it seems clear that one of the aspects of
Terentian dramaturgy that Hrotsvit emulated was his ability to maintain
suspense.
Inspired by the ideas discussed in class, the production that my stu-
dents staged invested in spectacle both visually and aurally. As mentioned
in the opening of this essay, the production used a ten-foot long dragon,
based on Chinese tradition, in place of the snake denoted in the text. The
scene was also underscored by Nina Simone’s well-known version of the
traditional spiritual, “Sinnerman.” At first, these choices may seem odd,
but that was part of our goal. Although little is known about early medi-
eval staging practices, it is clear that Hrotsvit’s dramas are not informed
by realism. Hrotsvit’s plays are the enactment of holy legends—virgins
are tortured without pain, snakes kill sinners, and God appears to true
believers. To stage such actions realistically undermines their theatrical
potential. Moreover, as Bertolt Brecht demonstrates in theory and more
recent playwrights, like Tony Kushner, demonstrate in their dramas, the-
atrical strangeness is an effective tool for audience engagement.16 When
two worlds collide on stage, audiences, who may otherwise be merely
lulled into simple acceptance by their enjoyment of the enactments, are
compelled to ask why.
In the case of our dragon and music, choices were made, first, based
on the needs of the scene. Hrotsvit’s snake needed to be realized as a real
threat to the sinners, something large and potentially scary. However,
because we also decided that the scene would only be successful if it
built suspense, we wanted something that would capture the audience’s
attention and entertain them for several minutes. The Chinese dragon
succeeded in commanding the attention of the audience in its size and
aesthetic, which were in contrast to the other, less dominant, stage ele-
ments, as well as through its movement from the audience’s sphere onto
the stage. In addition, although unexpected in the staging of a medi-
eval play, the dragon was familiar. Most of our audience immediately
recognized it from Chinese tradition and were delighted by it. The
choreography of its dance culminated in a stylized interpretation of the
sinners’ deaths, which avoided gore while creating a climactic moment
on stage. Like the dragon, Nina Simone’s “Sinnerman” was familiar
to audiences; even those who had never heard it recognized it as a
spiritual. The melody and lyrics underscored the action, and the call-
and-response style chorus set the tone of righteous religiosity in the
face of sin. An added bonus to the ten-minute piece was that it allowed
R E SU R R EC T I NG C A L L I M AC H US 209
us to extend the length of the scene far beyond the dialogue, thereby
increasing suspense as the action increased in intensity and continued
to a natural end.
There are many paradoxes inherent in theater. Plays are rehearsed, yet
need to seem spontaneous to the audience. They are often repeated, yet
each performance is unique. In the case of our production and the choices
made, there is another relevant paradox. Our spectacular choices were
meant to provide a means through which modern audiences could connect
with the medieval drama, but at the same time these elements had a neces-
sary distancing effect. The plays needed to have recognizable elements so
that audiences would feel comfortable and safe. Our use of music and pup-
pets, among other spectacular elements, communicated universal human
issues like love, faith, and fear. At the same time, because much of the play
is unfamiliar and potentially uncomfortable, we needed to establish some
distance between the audience and what they were witnessing on stage.
Aesthetically pleasing and unexpected elements made them want to see
more, but our self-consciously presentational performance style continually
reminded audiences they were watching a play.
The paradox of intimacy and distance between the spectator and
the stage is especially important for medieval plays, like Hrotsvit’s, that
present religious ideology with earnestness. This brings us back to one
of the foundational problems with student reception of Hrotsvit’s plays.
They are didactic, written to be instructive for Christian audiences.
That does not always sit well with modern audiences. As Sue-Ellen
Case explains,
Conclusion
In this essay I have tried to articulate a method for teaching medieval
drama that engages students and challenges them to connect with his-
torically distant sources emotionally and kinesthetically as well as intel-
lectually. Too often medieval plays are approached in the classroom
either as literature that can and should be understood on the page or as
history that fulfills its function only through the study of long-extinct
theatrical practices. A particularly effective way to engage with medi-
eval drama, however, is to invest in performance-based inquiries that
R E SU R R EC T I NG C A L L I M AC H US 211
Notes
1. Detestable Madness: The Plays of Hrotsvit of Gandersheim featured the two
plays, Callimachus and Sapientia, by the medieval poet and was produced
by Briar Cliff University Theatre in Sioux City, Iowa in November
2011.
2. The manuscript containing Hrotsvit’s collected plays, among other
examples of the poet’s work, was uncovered in the sixteenth century and
translated into modern Romance languages in the nineteenth century,
with English translations becoming available less than a hundred years
ago.
3. Guerrilla Girls Theatre Collective, e-mail message to author, April 12,
2012.
4. For a discussion of this, see Sue-Ellen Case, “Re-Viewing Hrotsvit,”
Theatre Journal 35, no. 4 (1983): 533–42. More recently, Elizabeth Ann
Witt explored the purposeful exclusion of Hrotsvit’s work from the canon
of dramatic literature in “Canonizing the Canoness: Anthologizing
Hrotsvit,” College Literature 28, no. 2 (2001): 85–91. By 2001, Hrotsvit’s
play Dulcitius had appeared in the fourth edition of The Bedford Introduction
to Drama edited by Lee A. Jacobus (Boston: St. Martin’s Press, 2001).
Jacobus continues to undermine the inclusion of Hrotsvit’s play in one
of the most popular anthologies of drama by characterizing her work as
“closet drama.” See the most recent edition of Lee A. Jacobus, ed., The
Bedford Introduction to Drama, 7th ed. (Boston: St. Martin’s Press, 2012).
5. Beginning in the 1960s with O. B. Hardison’s Christian Rite and Christian
Drama in the Middle Ages (Baltimore: Johns Hopkins Press, 1965), schol-
ars have overwhelmingly rejected the evolutionary narrative of medieval
drama. Yet even specialists continue to dismiss the performance potential
212 JENNA SOLEO-SHANKS
Tison Pugh
New media and their re-creations of the medieval past offer an oppor-
tunity to bridge this potential divide between today and yesteryear, for
we can assert neither the simple comprehensibility nor the bewildering
incomprehensibility of history but rather accept the inherent challenge of
studying history, which can never be freed from the lens of our contem-
porary cultural moment.
This is not to argue that cross-cultural encounters based on new media
create a utopian space for engaging with cultural difference—one freed
from the specters of colonialism and oppression—but that they engage
with the very question of how the past is produced in the present. As Lisa
Gitelman proposes, “Media are also historical because they are function-
ally integral to a sense of pastness. Not only do people regularly learn
about the past by means of media representations—books, films, and
so on—using media also involves implicit encounters with the past that
produced the representation in question.”3 In this light, modern media
illuminate an understanding of the past, for the very historicity of medi-
eval media—and the presumed ahistoricity of modern media—call into
question the way in which the present views the past.
In the following pages I outline some pedagogical strategies for con-
necting the past to the present through new media, primarily through
a series of mini lessons culminating in a student assignment in which
students must adapt medieval literature into new media by reciting and
staging an excerpt from Chaucer’s Legend of Good Women. The exam-
ples discussed apply to my upper-level undergraduate Chaucer course,
yet I believe that instructors of other authors and eras will find these
strategies—if not the particular texts—adaptable to their courses. The
medieval media of ink and vellum, with the belated invention of the
printing press heralding the Renaissance and early modernity, mark
the Middle Ages as a time before technology for our students, and one of
the more fruitful tasks of the medievalist is first to disabuse them of this
notion. Truly, the list of technological innovations of the Middle Ages is
impressive: mechanical clocks, spectacles, artesian wells, and longbows,
to name merely a few.4 As innovative as medieval technology was, it must
be admitted that it lacks the electronic brio of televisions, computers,
218 TISON PUGH
onscreen, naked and scrappy, as played by Paul Bettany; and a BBC tele-
vision production in 2003 of several tales, including the Miller’s Tale, the
Wife of Bath, and the Sea Captain’s Tale.
Discussing brief scenes of various adaptations allows students to grasp
the complexities of filming Chaucer’s literature and the ways in which
narratives of various media resist adaptation. Typically I show three brief
clips—Myerson’s animated Knight’s Tale, Pasolini’s Wife of Bath’s Prologue
and, for the brave of heart, his Summoner’s Tale and Prologue—to pique dis-
cussion of the narratives themselves and to generate analysis of Chaucer’s
translation into modern media. These three narratives are covered during
the first third of the semester while the class is still predominantly con-
cerned with improving Middle English reading skills and comprehension,
and so they allow our classroom discussion to address narrative adaptation
while complementing our analysis of language and the tales’ layers of
meaning. Students quickly perceive the challenges of filming Chaucer:
the vast scope of the Knight’s Tale can be shortened into a roughly ten-
minute piece of animation, but at a great loss to it themes and complex-
ity. Pasolini’s Wife of Bath’s Prologue turns a monologue into a narrative,
capturing Alison’s hustle-and-bustle and sexual shenanigans but without
a sense of her intellectual depth, for the film does not address her knowl-
edge of the biblical and exegetical traditions that define a woman’s place
in medieval society. Pasolini’s Summoner’s Tale and Prologue succeed in
bringing Chaucer’s fabliau humor to screen, but students readily agree
that the filthy success of his aesthetic vision would likely face commercial
difficulties in profit-driven Hollywood. From viewing these brief clips,
none of which is more than approximately ten minutes long, students
grapple with the vagaries of cinematic adaptation and, in theorizing the
particular challenges in filming Chaucer’s tales, see with increased depth
the sophistication of his literature. Whether through filtering Chaucer’s
narratives into a visual medium that deprives them of their textual com-
plexity or through the inf luence of market forces that inevitably cur-
tail certain types of productions, cinema Chauceriana affords numerous
opportunities to consider the difficulty of translating old media into new
forms, as well as the ways in which these re-creations allow one to con-
sider old narratives anew.
Our next foray into Chaucer and new media focuses on Brantley
Bryant’s Web site Geoffrey Chaucer Hath a Blog (houseoffame.blogspot.
com), a parodic site for which Bryant blogs in the voice of a Chaucer both
medieval and modern, in which the time between yesteryear and today
collapses. As Bryant explains, “The blog was meant to offer a Chaucer
without canonical fame, to blend specialist medieval scholarship with
pop culture, and to throw the medieval and the contemporary together
T E AC H I NG C H AUC E R 221
allusion to its opening line, “The lyf so short, the craft so long to lerne.”11
Nonetheless, if a student researches Lollardy as a result of reading this
passage while not fully comprehending the references to Little Louis and
the Parliament of Fowls, she is nevertheless enriching her understanding
both of Bryant’s and of Chaucer’s humor.
Bryant’s “Geoffrey Chaucer Hath a Blog” is not all fun and games,
however, as it contains several links essential for the study of the Middle
Ages, including a section entitled “Howe to Reade My Writinges.” Any
instructor of medieval English literature would find these webpages a
helpful teaching resource, for they include such materials as a basic glos-
sary of Middle English, practical suggestions for learning to read Middle
English, and pronunciation guides. The “Linkes of Sentence and Solaas”
connect readers to such resources as the Early English Text Society, the
TEAMS Middle English Text Series, and the Piers Plowman Electronic
Archive. One could not ask for a better display of the serious work of fun:
the humor of Geoffrey Chaucer Hath a Blog is irrepressible and contagious,
yet by including pedagogical and scholarly links, Bryant makes manifest
the study behind his play. Within the world of blogging, which runs
the gamut from the inarticulate to the eloquent, from the insipid to the
inspiring, Bryant models the necessity of knowing one’s subject and one’s
voice to blog both entertainingly and informatively. Many of our stu-
dents blog in their everyday lives, but often in the mode of a daily jour-
nal on display to the world. They may not yet have considered fully the
rhetorical structures necessary for their postings to capture their insights.
Geoffrey Chaucer Hath a Blog, an exemplary incarnation of this new media
genre, allows them to consider the issue of adaptation but, in contrast to
our analysis of cinema Chauceriana, through this more personal venue,
in which one’s personal voice is essential to success.
Our third venture into multimedia Chaucer concentrates on YouTube
videos of rap artists performing the Canterbury Tales, such as RedYak’s
“Canterbury Tales Rap,” MAS’s “Canterbury Tales Prologue Rap in Middle
English,” Mike Taylor’s “The Canterbury Tales Rap (General Prologue),”
and Baba Brinkman’s The Rap Canterbury Tales.12 Both the Canterbury
Tales and rap are forms of poetic and rhythmic play with language, and
so it is intriguing to consider the ways in which their different artistic
milieus nonetheless create points of intersection. The brief instructions
for this mini lesson are as follows:
Generally speaking, students agree that these raps are mildly entertain-
ing, and the artists succeed in their premise that Chaucer’s metered verse
transitions naturally to rap rhythms. The pleasure of the anachronism—
in which fourteenth-century verse is reconceived to a hip-hop beat—
attests to the transhistorical allure of poetry set to music.
While these videos entertain with their mixture of text and music,
most of these Chaucerian rappers paid scant attention to the visual com-
ponent of their performances, and so their videos are visually drab.
RedYak features three performers rapping the first 27 lines of the General
Prologue in Middle English, as they mug for the camera and dance against
the backdrop of a graffiti-painted skatepark. Mike Taylor raps the first 42
lines of the General Prologue to a mellow beat, but the visuals are spare:
a line of white text transcribing the General Prologue above its transla-
tion. MAS’s video includes the text of the General Prologue printed with
static images of vegetation, birds, and Canterbury Cathedral, and it closes
humorously with the phrase “Worde to youre Modor” apparently com-
ing from Chaucer’s mouth. Explaining the purpose of his rap Canterbury
Tales, MAS writes, “I was tired of wistful poetic recitations that torture
students when the Canterbury Tales were written to be entertaining.”13
MAS’s simple acknowledgment of the pleasures of the Canterbury Tales
and his desire to share them with others through rapping testify to the
pleasures of translating Chaucer into new media forms, and, thus, of
crossing the temporal divide to enjoy a cross-cultural encounter with
the past.
Among the rarefied field of Chaucerian rappers, Baba Brinkman
reigns as the unquestioned superstar. He has released an audio recording
of his Rap Canterbury Tales, several YouTube videos, and a book featur-
ing Chaucer’s texts and his facing-page rap translations, which includes as
well an introduction that discusses his reasons for rapping Chaucer and his
view of his artistic accomplishments. Brinkman declares of his Chaucerian
endeavors: “As an interpretation, this book presents ideas and methods that
will be and should be debated, but my intention has always been to follow
the spirit of Chaucer’s poetry, rather than the letter of any single historical
text.”14 In his analysis of Brinkman’s Rap Canterbury Tales, Peter Beidler
documents several ways in which the rapper mistranslates Chaucer’s
narratives before conceding the essential similarity of Brinkman’s and
Chaucer’s poetic missions: “Why should I criticize a writer for retelling a
story his own way? After all, we don’t criticize Chaucer for simplifying his
source for the Knight’s Tale, which he shortened to about a quarter of the
224 TISON PUGH
Each member of the group should photocopy the group’s assigned passage
on a magnified setting. In the margins and over words, make notes about
how to pronounce each of the words. Then, meet and practice reading
the passage. If you disagree over how to pronounce a word, consult with
the professor. Also, determine how you will present your Legend. You do
not need to recite the passage from beginning to end; rather, determine
how you could dramatize the Legend to perform it for the class. Also, each
member of the group must speak a proportionate amount of the dialogue,
even if this entails sharing roles.
Notes
1. Henry Jenkins, Convergence Culture: Where Old and New Media Collide
(New York: New York University Press, 2006), 3.
2. Fredric Jameson, “Marxism and Historicism,” New Literary History 11
(1979): 41–73, at 43–4. Jameson’s words in “Marxism and Historicism,”
as well as their implications for teaching, have profoundly affected my
thinking about history.
3. Lisa Gitelman, Always Already New: Media, History, and the Data of Culture
(Cambridge, MA: MIT Press, 2006), 5.
4. For studies of medieval technology, see Lynn White, Medieval Technology
and Social Change (London: Oxford University Press, 1962); Kelly DeVries,
Medieval Military Technology (Ontario: Broadview, 1992); Elspeth Whitney,
Medieval Science and Technology (Westport, CT: Greenwood, 2004); and
Scott Lightsey, Manmade Marvels in Medieval Culture and Literature (New
York: Palgrave Macmillan, 2007). An excellent mini lesson on medieval
technology entails first asking students if they can name any inventions
of the Middle Ages and then providing a brief overview of the period’s
innovations. This strategy also provides a compelling introduction to
Chaucer’s A Treatise on the Astrolabe and his interest in contemporary
technology.
5. Tom Liam Lynch, “Illuminating Chaucer through Poetry, Manuscript
Illuminations, and a Critical Rap Album,” English Journal 96, no. 6
(2007): 43–9, at 44.
6. Tom Liam Lynch, “Illuminating Chaucer,” 48.
7. Gerald Graff, Clueless in Academe: How Schooling Obscures the Life of the
Mind (New Haven, CT: Yale University Press, 2003), 21.
8. Brantley Bryant, Geoffrey Chaucer Hath a Blog: Medieval Studies and New
Media (New York: Palgrave Macmillan, 2010), 20.
9. For the blog entry, see “To Kalamazoo with Love,” Geoffrey Chaucer Hath
a Blog, May 2, 2006. The General Prologue passage is taken from Geoffrey
Chaucer, The Riverside Chaucer, ed. Larry Benson, 3rd ed. (Boston:
Houghton Miff lin, 1987), 26, lines 154–6.
10. Posted April 15, 2012.
11. Geoffrey Chaucer, The Riverside Chaucer, 385, line 1.
12. YouTube videos of Chaucer’s Canterbury Tales currently include the fol-
lowing: “Canterbury Tales Rap,” 1:52, posted by “veryredyak,” January 9,
2008, https://www.youtube.com/watch?v=Fc8XPv_qstA; “Canterbury
Tales Prologue Rap in Middle English,” 1:41, posted by “MAS,” September
14, 2008, https://www.youtube.com/watch?v=IpNesLvyBhM; “The
Canterbury Tales Rap (General Prologue),” 3:28, posted by “Mike Taylor,”
December 8, 2010, https://www.youtube.com/watch?v=4E-0PaK4RtI;
“The Pardoner’s Tale (Animated),” 7:18, posted by “Baba Brinkman,”
August 6, 2007, https://www.youtube.com/watch?v=cnVLLQna1-c;
“Baba Brinkman—The Wife of Bath’s Tale,” 12:01, posted by “lift oner,”
228 TISON PUGH
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240 F U RT H E R R E A DI NG
in medieval and/or early modern East India Company, 107, 128, 186
Mediterranean, 23, 31, 127, Elizabeth I, 73, 93, 128
135 England (early modern), 73–4, 75–6,
in Sicilian puppet theatre, 165–6 80–1, 87–8, 105, 106, 108,
Constantinople, 3, 46, 78, 79 109, 126
Contini, Gianfranco, 145 Enlightenment, 22–3, 58
convergence culture, 14, 216, 218, ethnography, 11, 62, 88–9, 90, 91,
219, 224–6 92–3, 94
See also methodologies; new media Europe/European, 2–3, 5, 6, 60, 62,
conversos, 24, 25, 28 76, 80–2, 124, 145, 181, 185
convivencia, 22 art house cinema, 143, 146
Cordoba, 22, 26, 27, 29 and “black-face,” 151
Coryat, Thomas, 76, 83 and colonial ideology, 185–7
cosmopolitanism, 10, 53–4, 55, 58, early modern, 55, 72, 73, 75, 88–9,
63–4, 66–7, 106, 114 91–7, 106, 110–12, 114, 127,
Cottino-Jones, Marga, 155 129, 160, 161
Crane, Diana, 170 medieval, 22, 55, 147, 159
Crusades, 40, 45, 160, 187, 215 exempla, 24, 25, 28–9
First Crusade, 161
See also Richard I Feerik, Jean, 112
Cultural Intelligence Center (CIC), 1–2 feminism, 37, 105
cultural quotient (CQ), 1 See also methodologies
Cuticchio, Mimmo, 164, 165–6 film
Cyprus, 127 See Canterbury Tales; Pasolini;
Czarnowus, Anna, 186 Othello
Fletcher, John, 11, 103, 110, 112, 113
Dallam, Thomas, 93 The Sea Voyage, 103, 107, 110–12,
Dallington, Robert, 75–6, 81 113
Daniel, Arnaut, 28 Floire et Blancheflor, 41
Dante, 6, 221 Flood, Finbarr Barry, 65
de Sousa, Geraldo U., 74–5, 76 Floriant et Florete, 41
demographics Florio, John, 81
of students Foley, John, 163, 164
in Silk Road course, 54–5 Foltz, Richard, 56, 57, 64
at York University, 77 France, 22
in Toronto, 77 early modern, 73, 74, 76, 82
of U.S. professors, 97–8 medieval, 41, 45–6
Denmark, 22, 181 French, 2, 4, 130
Diamond Jubilee, 186 early modern, 75, 76, 82, 92, 109,
Digby, Kenelm Henry, 186 110, 111, 114
Digenis Akritas, 10, 38, 41, 42–6, 48 medieval, 6, 10, 38–9, 41, 43, 44,
and borderlands, 42–4, 46–7, 48 45, 46, 192
See also student responses
Drake, Francis, 104, 105, 108, 114 Galland, Antoine, 141, 145
Drake, St. Clair, 148–9 Gandhara Art, 65, 67
Dunhuang Cave Temples, 57 Geertz, Clifford, 163
246 IN DEX
Obama, Barack, 7, 12, 123–4, 130–5 Il fiore delle mille e una notte (film),
and alleged Islamic faith of, 131–2 12, 141–4, 146–7, 150–4
and “birther” theory, 131–2 and Marxism, 144, 154
“More Perfect Union” speech, Trilogy of Life (films), 144, 146–7, 154
133–4 views of the past, 144, 146–7
presidential campaigns of, 7, 131, views on capitalism, 147, 151,
133 152–3, 154
See also student responses views on cinema, 152–3
Occidentalism, 99 See also assignments; colonialism;
Ong, Walter J., 163 student responses
Opera dei pupi. See puppet theater Pasqualino, Antonio, 161–2, 163
(Sicilian) passing, 43–4
Orientalism, 143, 151, 152 Pastore, Stefania, 23
Orlando Furioso, 12–13, 159, 161, 162, Pedagogy. See assignments;
166–8 challenges; methodologies;
adaptation in puppet theatre, texts and resources; student
166–71 responses
Cathay (China), 160, 165, 169, 170 Pellegrini, Ines, 151–2
See also student responses Pelliot, Paul, 63
Orlando Innamorato, 160, 161, 165, 170 performance-based pedagogy
adaptation in puppet theatre, 165, See methodologies
169 Perry, Rick (R-Texas), 4
Othello, 7, 12, 96, 103, 109, 125–30, Persia/Persians, 53, 54, 61, 108
134 Petrarch, 226
and colonial identity, 129–30 Phillips, Caryl, 72
and film adaptations, 112, 125–6 philosophy, 9, 21, 23–4, 29–30, 114
and Obama, 7, 12, 124, 130–1, piracy, 94, 110–11
134–5 Pitré, Giuseppe, 163
and Ottoman Empire, 12, 126–7, Polo, Marco, 41, 47–8
129 Portuguese, 21, 107, 110–11, 170
See also student responses Powell, Michael, 219
Ottoman Empire, 76–7, 78–9, 100 presentism, 147
and Othello, 12, 109, 126–7, 129 Pressburger, Emeric, 219
Ottonian Empire, 201 El príncipe constante, 24, 28
Oxford English Dictionary, 77, 80, progress
107, 128 in historical narratives, 7, 80, 90,
124, 130, 135
pagan(s), 6, 13, 105, 113, 168, 171, See also stereotypes
180–3, 193, 200, 206, 209 Provençal, 21, 23, 24, 28, 31
See also binary oppositions Przhevalsky, Nikolai Mikhaylovich, 63
Pakistan, 55, 64, 66 Ptolemais (now in Lybia), 167, 171
Palace of Constantine, 78–9 Pulci, Luigi, 160, 161
paleography, 24–5, 29 puppet theater (Sicilian), 12–13,
Paris, 45–6 159–74
Pasolini, Pier Paolo, 12, 141–54 and adaptation of Italian epic,
controversial politics, 144 12–13, 165–72
250 IN DEX