As with many other subject areas within the humanities, the contemporary study of religion is the product of European colonial history and remains firmly embedded in what Anibal Quijano (2007) described as the ‘colonial matrix of power’. This article explores questions about how to respond to these structures of history — in particular what the concept of ‘decolonization’ may mean and how it may be applied within the context of the study of religion. Such decolonization should be approached as not simply an exercise in ‘diversity’ but rather as a challenge to (and potentially a dismantling of) the field of study. Such an approach is relevant not only to those scholars who identify within the disciplinary boundaries of the ‘study of religion’ (or religious studies), but much wider to the broad academic study of (what is thought of as) ‘religion’ within humanities and social sciences. This article is, in short, an attempt to map out some of the key points about such a decolonization, in terms of curriculum and research practice, on the disciplinary level and within the wider institutional structures of the academy.
{"title":"Decolonizing the Study of Religion","authors":"Malory Nye","doi":"10.16995/OLH.421","DOIUrl":"https://doi.org/10.16995/OLH.421","url":null,"abstract":"As with many other subject areas within the humanities, the contemporary study of religion is the product of European colonial history and remains firmly embedded in what Anibal Quijano (2007) described as the ‘colonial matrix of power’. This article explores questions about how to respond to these structures of history — in particular what the concept of ‘decolonization’ may mean and how it may be applied within the context of the study of religion. Such decolonization should be approached as not simply an exercise in ‘diversity’ but rather as a challenge to (and potentially a dismantling of) the field of study. Such an approach is relevant not only to those scholars who identify within the disciplinary boundaries of the ‘study of religion’ (or religious studies), but much wider to the broad academic study of (what is thought of as) ‘religion’ within humanities and social sciences. This article is, in short, an attempt to map out some of the key points about such a decolonization, in terms of curriculum and research practice, on the disciplinary level and within the wider institutional structures of the academy.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42298337","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores three facets of green space within a medieval monastic context: its origin, its effects and properties and the way it was shaped into an expression of power. We learn a great deal about the history of green space through the nuances of monastic thought and vice versa. The term ‘green space’ in a medieval context may initially seem anachronistic and an artefact of twenty-first century health policy and neuroscience and yet, as this article argues, the use of medieval knowledge for moral and institutional power as well as medicine and spiritual contemplation tells us as much about monastic thought as its equivalent reveals of our urban and rural landscapes today. The term ‘green space’ is an insight into the medieval brain, an artefact of monastic self-fashioning and power. Medieval and modern perspectives should share the spotlight. In outlining properties and exploring political ecology, this article deploys a collection of rhetorical landscape descriptions, primarily from the Cistercian literature of the twelfth century, placing them in a wider context. In doing so, we understand another facet of monastic authority established and over landscape and articulated through the power structures of medicine, natural philosophy and other aspects of monastic learned discourse. Knowledge makes green, green promotes health, health valorises monasticism, monasticism shapes knowledge: a green circle of power.
{"title":"Interrogating Green Space in Medieval Monasticism: Position, Powers and Politics","authors":"J. L. Smith","doi":"10.16995/OLH.283","DOIUrl":"https://doi.org/10.16995/OLH.283","url":null,"abstract":"This article explores three facets of green space within a medieval monastic context: its origin, its effects and properties and the way it was shaped into an expression of power. We learn a great deal about the history of green space through the nuances of monastic thought and vice versa. The term ‘green space’ in a medieval context may initially seem anachronistic and an artefact of twenty-first century health policy and neuroscience and yet, as this article argues, the use of medieval knowledge for moral and institutional power as well as medicine and spiritual contemplation tells us as much about monastic thought as its equivalent reveals of our urban and rural landscapes today. The term ‘green space’ is an insight into the medieval brain, an artefact of monastic self-fashioning and power. Medieval and modern perspectives should share the spotlight. In outlining properties and exploring political ecology, this article deploys a collection of rhetorical landscape descriptions, primarily from the Cistercian literature of the twelfth century, placing them in a wider context. In doing so, we understand another facet of monastic authority established and over landscape and articulated through the power structures of medicine, natural philosophy and other aspects of monastic learned discourse. Knowledge makes green, green promotes health, health valorises monasticism, monasticism shapes knowledge: a green circle of power.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41796661","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 1924, Victor Tardieu planned to create a Beaux-Arts School in Indochina, which opened its doors in Hanoi in 1925. There he taught painting but also wanted to guide his students to produce a Vietnamese art consistent with a national culture. First the article describes how Tardieu played a major part in the definition of a national expression in the fields of silk painting, lacquer and architecture. Then it explores the reasons why he could not think of culture other than through the notions of national identity and ‘race’ as the vast majority of his contemporaries did: his humanistic and universalistic vision of art did not contradict his ambition to provide a singular Vietnamese identity. Finally, the article emphasizes the contribution of the anthropology of cultural transfer in the critical review of this colonial period. Resume En 1924, Victor Tardieu fait le projet d’une Ecole des Beaux-Arts de l’Indochine. Elle ouvre ses portes a Hanoi en 1925. Il y enseigne la peinture mais il entend aussi orienter les enseignements de telle sorte que les eleves formes en son sein soient a meme de produire un art vietnamien cense s’inscrire dans la continuite d’une culture nationale. L’article decrit d’abord comment, dans les domaines de la peinture sur soie, de la laque et de l’architecture Tardieu a joue un role majeur dans la definition d’une expression nationale. Il analyse ensuite les raisons pour lesquelles il ne pouvait penser la culture autrement qu’a travers les notions d’identite nationale et de « race », comme le faisaient la majeure partie des hommes de son temps : sa vision humaniste et universaliste de l’art ne lui paraissait pas opposee a l’ambition de faire vivre une identite singuliere vietnamienne. L’article souligne enfin la lumiere apportee par l’anthropologie des transferts culturels dans l’examen critique de ce moment de l’histoire coloniale.
{"title":"Apport de la France, promotion de l’expression d’un style national vietnamien dans la première École des Beaux-Arts de l’Indochine","authors":"P. Paliard","doi":"10.16995/OLH.376","DOIUrl":"https://doi.org/10.16995/OLH.376","url":null,"abstract":"In 1924, Victor Tardieu planned to create a Beaux-Arts School in Indochina, which opened its doors in Hanoi in 1925. There he taught painting but also wanted to guide his students to produce a Vietnamese art consistent with a national culture. First the article describes how Tardieu played a major part in the definition of a national expression in the fields of silk painting, lacquer and architecture. Then it explores the reasons why he could not think of culture other than through the notions of national identity and ‘race’ as the vast majority of his contemporaries did: his humanistic and universalistic vision of art did not contradict his ambition to provide a singular Vietnamese identity. Finally, the article emphasizes the contribution of the anthropology of cultural transfer in the critical review of this colonial period. Resume En 1924, Victor Tardieu fait le projet d’une Ecole des Beaux-Arts de l’Indochine. Elle ouvre ses portes a Hanoi en 1925. Il y enseigne la peinture mais il entend aussi orienter les enseignements de telle sorte que les eleves formes en son sein soient a meme de produire un art vietnamien cense s’inscrire dans la continuite d’une culture nationale. L’article decrit d’abord comment, dans les domaines de la peinture sur soie, de la laque et de l’architecture Tardieu a joue un role majeur dans la definition d’une expression nationale. Il analyse ensuite les raisons pour lesquelles il ne pouvait penser la culture autrement qu’a travers les notions d’identite nationale et de « race », comme le faisaient la majeure partie des hommes de son temps : sa vision humaniste et universaliste de l’art ne lui paraissait pas opposee a l’ambition de faire vivre une identite singuliere vietnamienne. L’article souligne enfin la lumiere apportee par l’anthropologie des transferts culturels dans l’examen critique de ce moment de l’histoire coloniale.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46180999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Fragmentary, complex and in short supply, medieval Portuguese court records have been largely overlooked by historians, with the result that the judicial and intellectual workings as well as the social dynamics of legal practice in medieval Portugal remain, for the most part, unknown. Drawing on various examples from several cathedral archives in Portugal and interweaving them with royal legislation and ius commune sources, this article contends that, far from merely conveying a disparate array of impressionistic and disconnected glimpses into legal practice, these records are evidence of patterns of legal expertise that can be reconstructed and analysed. It focuses on three such patterns in particular: the exploitation of Romano-canonical procedural law and its flaws; the appeal to the papal curia; and the recourse to authoritative legal counsel abroad. These constants of legal practice not only shaped the experience of the law and litigants’ awareness of legal mechanisms in a fundamental way, but also sparked serious social tensions and provided a rationale for the attempts of Portuguese kings, from the 1280s onwards, to exert a tighter control over the legal process.
{"title":"Bad Cases and Worse Lawyers: Patterns of Legal Expertise in Medieval Portuguese Court Records, c. 1200–1400","authors":"A. Vitória","doi":"10.16995/OLH.380","DOIUrl":"https://doi.org/10.16995/OLH.380","url":null,"abstract":"Fragmentary, complex and in short supply, medieval Portuguese court records have been largely overlooked by historians, with the result that the judicial and intellectual workings as well as the social dynamics of legal practice in medieval Portugal remain, for the most part, unknown. Drawing on various examples from several cathedral archives in Portugal and interweaving them with royal legislation and ius commune sources, this article contends that, far from merely conveying a disparate array of impressionistic and disconnected glimpses into legal practice, these records are evidence of patterns of legal expertise that can be reconstructed and analysed. It focuses on three such patterns in particular: the exploitation of Romano-canonical procedural law and its flaws; the appeal to the papal curia; and the recourse to authoritative legal counsel abroad. These constants of legal practice not only shaped the experience of the law and litigants’ awareness of legal mechanisms in a fundamental way, but also sparked serious social tensions and provided a rationale for the attempts of Portuguese kings, from the 1280s onwards, to exert a tighter control over the legal process.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43019960","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper focuses on the representation of Karima El Mahroug, alias Ruby Rubacuori (‘Ruby Heartstealer’), in the online editions of three Italian newspapers (Il Giornale, Repubblica, Corriere della Sera). Karima/Ruby, a young woman originally from Morocco, was placed in the media spotlight for her implication in a sexual scandal involving the ex-Prime Minister of Italy, Silvio Berlusconi. The analysis shows a dichotomy in the representation of the young woman: as an ‘at risk girl’ or as a ‘post-feminist sex worker’. Karima’s national and religious origins contribute to the construction of her as a vulnerable, voiceless and fragile girl, made so by a traditional and sexist culture of origin. However, as the trial proceeds, a different construction of Karima, now fully identified with the name Ruby, emerges: an agentic, determined and assertive post-feminist sex worker who knowingly employed her sexual desirability for her own personal gains. As part of this evolution, Ruby sheds her ‘otherness’, becoming not only symbolic of Italian younger generations, but of the moral degeneration of the whole country. The narrative parabola Karima/Ruby that is engendered in the newspapers sees the incorporation of the Muslim woman in post-feminist culture, as well as her naturalisation as Italian, as long as she subscribes to its specifically neoliberal gender relations. This article explores the inclusions and exclusions of post-feminist culture, by investigating the normative discourses employed to make sense of Muslim femininity.
本文重点研究了Karima El Mahroug，别名Ruby Rubacuori（“Ruby Heartshierer”）在三家意大利报纸（《意大利日报》、《共和国报》、《晚邮报》）的网络版中的形象。来自摩洛哥的年轻女子Karima/Rube因卷入意大利前总理西尔维奥·贝卢斯科尼的性丑闻而成为媒体关注的焦点。该分析显示，年轻女性的形象存在二分法：要么是“高危女孩”，要么是“后女权主义性工作者”。Karima的民族和宗教出身有助于将她塑造成一个脆弱、无声和脆弱的女孩，这是由传统和性别歧视的出身文化造成的。然而，随着审判的进行，卡里玛（Karima）的另一种结构出现了，她现在完全被称为鲁比（Ruby）：一个代理人、坚定和自信的后女权主义性工作者，她故意利用自己的性欲望来谋取私利。作为这一演变的一部分，鲁比摆脱了她的“另类”，不仅成为意大利年轻一代的象征，也是整个国家道德堕落的象征。报纸上出现的叙事抛物线卡里玛/鲁比看到了穆斯林女性融入后女权主义文化，以及她作为意大利人的归化，只要她认同其特定的新自由主义性别关系。本文通过考察穆斯林女性气质的规范话语，探讨了后女权主义文化的包容和排斥。
{"title":"The Dichotomy Karima/Ruby in Italian Online Newspapers: Exclusions and Inclusions of Muslim Femininity in Post-feminist Culture","authors":"Ella Fegitz","doi":"10.16995/OLH.428","DOIUrl":"https://doi.org/10.16995/OLH.428","url":null,"abstract":"This paper focuses on the representation of Karima El Mahroug, alias Ruby Rubacuori (‘Ruby Heartstealer’), in the online editions of three Italian newspapers (Il Giornale, Repubblica, Corriere della Sera). Karima/Ruby, a young woman originally from Morocco, was placed in the media spotlight for her implication in a sexual scandal involving the ex-Prime Minister of Italy, Silvio Berlusconi. The analysis shows a dichotomy in the representation of the young woman: as an ‘at risk girl’ or as a ‘post-feminist sex worker’. Karima’s national and religious origins contribute to the construction of her as a vulnerable, voiceless and fragile girl, made so by a traditional and sexist culture of origin. However, as the trial proceeds, a different construction of Karima, now fully identified with the name Ruby, emerges: an agentic, determined and assertive post-feminist sex worker who knowingly employed her sexual desirability for her own personal gains. As part of this evolution, Ruby sheds her ‘otherness’, becoming not only symbolic of Italian younger generations, but of the moral degeneration of the whole country. The narrative parabola Karima/Ruby that is engendered in the newspapers sees the incorporation of the Muslim woman in post-feminist culture, as well as her naturalisation as Italian, as long as she subscribes to its specifically neoliberal gender relations. This article explores the inclusions and exclusions of post-feminist culture, by investigating the normative discourses employed to make sense of Muslim femininity.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42443077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 2015, the year following Pride’s distribution, UK and international fans were able to participate in events inspired by the film which supported activist causes. This article is a reminiscence of events I participated in with Lesbians and Gays Support the Miners (LGSM), and an examination of the extent to which they relate to the events in Pride. Events discussed which were directly inspired by Pride include a restaging of a photo of LGSM in Hyde Park at the 1985 London Pride, a fundraising party similar to the Pits and Perverts benefit ball where Bronwen Lewis performed ‘Bread and Roses’, and LGSM and the miners leading the 2015 London Pride march. The events which related to moments in Pride became symbolic of the politics expressed within the film, but linked to contemporary issues. I will reflect on how LGSM brought the politics of their miners’ strike activism into the events discussed, encouraging a younger generation, many of whom were not born when the miners’ strike happened, to become involved in the activism that emerged out of Pride. Finally, I will end the piece by reflecting on LGSM’s decision to wind down on activities not directly related to the miners’ strike or its politics to support newly established groups supporting various causes, including migrant rights and struggling industrial workers. LGSM marked this with a farewell party, which was particularly moving, as the date coincided with the final day of work in Britain’s last coal mine, making LGSM and Pride’s messages of political unity all the more potent.
2015年，也就是《骄傲》发行后的第二年，英国和国际影迷能够参加受这部电影启发的活动，支持活动家事业。这篇文章是对我与女同性恋者和同性恋者支持矿工（LGSM）一起参加的活动的回忆，并考察了他们与《骄傲》中的活动的关系。讨论的活动直接受到了Pride的启发，包括在1985年的伦敦Pride上重新张贴LGSM在海德公园的照片，这是一个类似于Pits and Perverts慈善舞会的筹款派对，Bronwen Lewis在那里表演了《面包与玫瑰》，LGSM和矿工们领导了2015年的伦敦骄傲游行。与《骄傲》中的时刻有关的事件成为电影中表达的政治的象征，但与当代问题有关。我将反思LGSM是如何将矿工罢工行动主义的政治带入所讨论的事件中的，鼓励年轻一代参与《骄傲》中出现的行动主义，其中许多人在矿工罢工发生时还没有出生。最后，我将在文章的结尾反思LGSM决定停止与矿工罢工或其政治无关的活动，以支持新成立的支持各种事业的团体，包括移民权利和苦苦挣扎的工业工人。LGSM为此举办了一场告别派对，特别感人，因为这一天恰逢英国最后一座煤矿的最后一天，这使得LGSM和Pride的政治团结信息更加有力。
{"title":"A Year of Pride: Revisiting the Activism Inspired by LGSM’s Support for the Onllwyn Miners","authors":"Jade Evans","doi":"10.16995/OLH.342","DOIUrl":"https://doi.org/10.16995/OLH.342","url":null,"abstract":"In 2015, the year following Pride’s distribution, UK and international fans were able to participate in events inspired by the film which supported activist causes. This article is a reminiscence of events I participated in with Lesbians and Gays Support the Miners (LGSM), and an examination of the extent to which they relate to the events in Pride. Events discussed which were directly inspired by Pride include a restaging of a photo of LGSM in Hyde Park at the 1985 London Pride, a fundraising party similar to the Pits and Perverts benefit ball where Bronwen Lewis performed ‘Bread and Roses’, and LGSM and the miners leading the 2015 London Pride march. The events which related to moments in Pride became symbolic of the politics expressed within the film, but linked to contemporary issues. I will reflect on how LGSM brought the politics of their miners’ strike activism into the events discussed, encouraging a younger generation, many of whom were not born when the miners’ strike happened, to become involved in the activism that emerged out of Pride. Finally, I will end the piece by reflecting on LGSM’s decision to wind down on activities not directly related to the miners’ strike or its politics to support newly established groups supporting various causes, including migrant rights and struggling industrial workers. LGSM marked this with a farewell party, which was particularly moving, as the date coincided with the final day of work in Britain’s last coal mine, making LGSM and Pride’s messages of political unity all the more potent.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-05-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47550445","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pride tells the story of a group of London lesbian and gay activists who offer their support to the striking miners in Dulais, South Wales. This article reflexively uncovers the layers through which the story of LGSM has been remembered, forgotten, and re-remembered through its personal and political connections.
{"title":"Thoughts on Pride: No Coal Dug","authors":"Lucy Robinson","doi":"10.16995/OLH.317","DOIUrl":"https://doi.org/10.16995/OLH.317","url":null,"abstract":"Pride tells the story of a group of London lesbian and gay activists who offer their support to the striking miners in Dulais, South Wales. This article reflexively uncovers the layers through which the story of LGSM has been remembered, forgotten, and re-remembered through its personal and political connections.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-05-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44432827","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article is a discussion of how digitizing and disseminating Orphan Works in the GLAM (Galleries, Libraries, Archives, and Museums) sector could have the potential to significantly reframe coll ...
{"title":"‘Not Adopted’: The UK Orphan Works Licensing Scheme and How the Crisis of Copyright in the Cultural Heritage Sector Restricts Access to Digital Content","authors":"Merisa Martinez, Melissa Mhairi Terras","doi":"10.16995/OLH.335","DOIUrl":"https://doi.org/10.16995/OLH.335","url":null,"abstract":"This article is a discussion of how digitizing and disseminating Orphan Works in the GLAM (Galleries, Libraries, Archives, and Museums) sector could have the potential to significantly reframe coll ...","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46728787","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The articles in this Special Collection engage directly with the realities of water as they simultaneously explore its intellectual potential in various genres of medieval writing, from crusade chronicles to medieval romance. In this way they shed new light not only on the literature and history they explore but also on medieval conceptions of water more generally, paving the way for a new approach to medieval water studies. In assembling this Collection, it was the intention of the editors to reflect on the best next steps for the study of water in the Middle Ages. A new medieval water studies should be novel, critical, self-aware, global and above all inclusive. Water is more than a subject of academic research, a catalogue of tropes and idioms to be described. As fields such as ecocriticism, environmental history, geography, anthropology, archaeology and water governance have demonstrated, water is always entangled with a larger ecology. The articles in this Special Collection reveal a water that is a puzzle, but also a cipher for a variety of nuanced readings and inquiries. An overly instrumentalist and scientific mentality leads to water being studied as a passive and malleable resource, but this trend has also affected cultural and historical inquiry.
{"title":"Medieval Water Studies: Past, Present and Promise","authors":"J. L. Smith, H. Howes","doi":"10.16995/OLH.443","DOIUrl":"https://doi.org/10.16995/OLH.443","url":null,"abstract":"The articles in this Special Collection engage directly with the realities of water as they simultaneously explore its intellectual potential in various genres of medieval writing, from crusade chronicles to medieval romance. In this way they shed new light not only on the literature and history they explore but also on medieval conceptions of water more generally, paving the way for a new approach to medieval water studies. In assembling this Collection, it was the intention of the editors to reflect on the best next steps for the study of water in the Middle Ages. A new medieval water studies should be novel, critical, self-aware, global and above all inclusive. Water is more than a subject of academic research, a catalogue of tropes and idioms to be described. As fields such as ecocriticism, environmental history, geography, anthropology, archaeology and water governance have demonstrated, water is always entangled with a larger ecology. The articles in this Special Collection reveal a water that is a puzzle, but also a cipher for a variety of nuanced readings and inquiries. An overly instrumentalist and scientific mentality leads to water being studied as a passive and malleable resource, but this trend has also affected cultural and historical inquiry.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-05-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49372782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the causal links between the 1983 Channel 4 documentary Framed Youth: Revenge of the Teenage Perverts and the feature film Pride (2014), via All Out: Dancing in Dulais (1986). It will be argued that Pride — the story of miners’ support group Lesbians and Gays Support the Miners (LGSM) — would never have been made if it had not been for its precursors, with several members of LGSM having previously ‘cut their teeth’ in queer video activism, including documenting the activities of LGSM on videotape. A case will be made for Framed Youth and Pride as examples of media texts that are radical and educational, but which also have popular appeal and generate pleasure and nostalgia for audiences. The origins of Framed Youth in the conjuncture of radical theatre and community video will be outlined, including the project’s synergy with Channel 4’s original remit (Channel 4 was the majority funder of the project and broadcast Framed Youth in 1986). Attention will be devoted in particular to the neglect of considerations around audiences in the independent film and video scene. Framed Youth and the Miners’ Campaign Tapes (1984) are cited as notable historical exceptions, due to their imaginative and successful approach to building audiences through distribution and exhibition. The article will conclude by considering the ‘pros and cons’ of the fact that the story of LGSM eventually found expression in a feel-good ‘retro’ feature film, rather than an activist or political documentary.
本文探讨了1983年第四频道的纪录片《被陷害的青春:少年变态的复仇》与故事片《骄傲》(2014)之间的因果关系，并通过1986年的《全力以赴:在杜莱跳舞》(All Out: Dancing in Dulais)进行了探讨。有人会说，《骄傲》——矿工支持团体“同性恋支持矿工”(LGSM)的故事——如果没有它的先行者，就不会被制作出来，因为LGSM的几名成员之前曾在酷儿视频活动中“初涉”，包括在录像带上记录LGSM的活动。将以《被框定的青春》和《骄傲》为例，作为激进和教育的媒体文本的例子，但也有大众的吸引力，给观众带来快乐和怀旧。在激进戏剧和社区录像的结合下，被陷害的青年的起源将被概述，包括该项目与第四频道最初的任务范围的协同作用(第四频道是该项目的主要资助者，并于1986年播出了被陷害的青年)。我们将特别关注在独立电影和视频场景中对观众的忽视。《被陷害的青年》和《矿工的竞选磁带》(1984)被认为是历史上值得注意的例外，因为它们通过发行和展览的方式富有想象力和成功地吸引了观众。文章最后将考虑LGSM的故事最终在一部令人感觉良好的“复古”故事片中得到表达的“利弊”，而不是一部活动家或政治纪录片。
{"title":"Precursor of Pride: The Pleasures and Aesthetics of Framed Youth","authors":"Ieuan Franklin","doi":"10.16995/OLH.326","DOIUrl":"https://doi.org/10.16995/OLH.326","url":null,"abstract":"This article explores the causal links between the 1983 Channel 4 documentary Framed Youth: Revenge of the Teenage Perverts and the feature film Pride (2014), via All Out: Dancing in Dulais (1986). It will be argued that Pride — the story of miners’ support group Lesbians and Gays Support the Miners (LGSM) — would never have been made if it had not been for its precursors, with several members of LGSM having previously ‘cut their teeth’ in queer video activism, including documenting the activities of LGSM on videotape. A case will be made for Framed Youth and Pride as examples of media texts that are radical and educational, but which also have popular appeal and generate pleasure and nostalgia for audiences. The origins of Framed Youth in the conjuncture of radical theatre and community video will be outlined, including the project’s synergy with Channel 4’s original remit (Channel 4 was the majority funder of the project and broadcast Framed Youth in 1986). Attention will be devoted in particular to the neglect of considerations around audiences in the independent film and video scene. Framed Youth and the Miners’ Campaign Tapes (1984) are cited as notable historical exceptions, due to their imaginative and successful approach to building audiences through distribution and exhibition. The article will conclude by considering the ‘pros and cons’ of the fact that the story of LGSM eventually found expression in a feel-good ‘retro’ feature film, rather than an activist or political documentary.","PeriodicalId":43026,"journal":{"name":"Open Library of Humanities","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2019-05-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43057606","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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