This article considers the crises of plague, civil war, and mercenary invasion that Provençal communities faced in the years between 1343 and 1363. Canonization inquest testimony reveals that both combatants and noncombatants prayed to the holy woman, Countess Delphine de Puimichel, to heal the spiritual sickness of violence. In their testimonies, witnesses relived moments of crisis when they had used Delphine's special relationship to God to escape death, fear, and humiliation.
Transforming Fear, Violence, and Shame in Fourteenth-Century Provence
A Critical Perspective
If social science were a sport, Norbert Elias (1897-1990) would receive the award for comeback of the century. He was undistinguished during much of his career: an interminable graduate student in Weimar Germany; a disregarded refugee in Paris in 1933-1935; a prisoner in a British camp for aliens in 1940; an adjunct in adult-education centers during the immediate postwar years in London; a prey to writer’s block with no publications in the 1940s and only a few articles in the 1950s and 1960s. Elias finally got a full-time teaching job at Leicester University in 1954. The extent of his obscurity is evident from an incident at the meeting of the International Sociological Association in 1956. When a Dutch sociologist, Johan Goudsblom, asked to be introduced to him, Elias was astonished: It was the first time anyone had made such a request. In fact, it was the first time Elias had met anyone outside of his personal circle who had read The Civilizing Process.
Why Q1 Hamlet Matters
and monographs of the last thirty years have done, collectively, is to begin to canonize Q1 Hamlet. No one can claim that there is now a universal consensus about what Q1 is, or what it means, or how it came to be. In fact, the canonicity of works of
Memory, Temporality, and the Production of Sainthood in Lesbos
process of canonizing the saints at the end of 1960. It thus played a major role in the celebrations organized in 1962 to commemorate at the same time the five hundredth anniversary of the Ottoman occupation, which began on 16 September 1462, and the
Some Jewish Responses to the Book of Esther
Little controversy appears to surround the canonization of the Book of Esther and it fits in comfortably as one of the Five Megillot. Read at Purim and enjoyed because of the opportunities if offers for 'carnival', nevertheless it raises both classical and modern issues. The former relate to the absence of God in the book, hence the additions in the Targumim and Septuagint to 'correct' this. Modern sensitivities are concerned at the violence it displays; however, Emil Fackenheim notes its renewed significance after the Shoah as a reflection of the realities of diasporic existence.
“Intellectual life is a kind of combat,” wrote Fernand Braudel. I see no reason why historians, who happen to study early-modern civility, should behave like courtiers toward each other. But in point of fact, I do not describe Professor Chartier as a member of a terrible “sect.” The term “sect” appears only in a quotation from Zygmunt Bauman. And readers will observe that what Bauman and I are both getting at is the need to be critical of the process of canonization that has been at work in Elias’s case.
On Moments of Conceptual Tertium Datur
Focusing on examples related to the concept of scripture, I highlight certain moments of indecisiveness in the context of larger processes of possible conceptual change. In these moments, agents involved in the process frequently employ language that in one way or another expresses a conceptual tertium datur. This article sets out to distinguish some of those ways, such as analogy, assertions of resemblance, quasi-status or partial scripturality, oxymoronic adjectival qualification, and exclusivity by selection. The examples draw on four cases, the publication of the Sacred Books of the East series, Petrus Venerabilis's discussion of the Koran, a taxonomy by al-Shahrastānī with regard to the “People of the Book”, and the canonization of the Five Classics in ancient China. Finally, I issue a rallying cry for an entangled and transnational conceptual history. Such an approach is likely to foreground interlingual situations where conceptual indecisiveness is the rule rather than the exception.
Andrew J. Ball
body is a nexus of meaning and power in society. Further, Binder argues that the canonization of Karen Carpenter illustrates how the construction of collective memory is central to a process of queer communal repair and care. In her essay, “Groped and
Marty McFly as a 1980s Teenage Boy Role Model
healthy American values even though they were not raised during a time of close monitoring or busy extracurricular scheduling. Yet conspicuously missing from this sort of canonization is Marty McFly from Back to the Future (1985). In this brief article I
An Introductory Note
Dmitry V. Arzyutov
preoccupied with the construction of their institutional genealogy and the search for a totemic figure ( Kan and Arzyutov 2016: 201–202 ). It was at the conference of ethnographers from Moscow and Leningrad in 1929, just before Miklukho-Maclay’s canonization