We asked contributors to the current issue of Parergon to give us some additional insights into their research and the inspirations for their articles. In this post, Andrea Maraschi at the University of Bari, Italy, discusses ‘Taboo or Magic Practice? Cannibalism as Identity Marker for Giants and Human Heroes in Medieval Iceland’. DOI: 10.1353/pgn.2020.0056

My name is Andrea, and I am currently teaching Medieval History at the University of Bari, in Italy. My research career started at the University of Bologna with studies on food habits in medieval times, but I soon realized that I did not want to commit to one field of studies only. My passion for medieval society was growing fast, and when in 2014 I won a postdoctoral fellowship from the University of Iceland, I began to examine connections between food and magic practice in the medieval North. This article represents one of the first results of the wonderful working experience I had in Reykjavík, and it is focused on the role of cannibalism in Old Norse literature. Now, cannibalism had long intrigued me as an extreme response to hunger and famine in the Middle Ages, and – as such – I used to associate it with desperation and survival instinct. Reading the Old Norse legendary sagas, however, it struck me that cannibalism was described as a marker of Otherness and as a response to survival instinct only in the case of certain peculiar creatures: trolls, that is, caricatured representations of the uncivilized. However, the human protagonists of the sagas practice cannibalism not for the sake of survival, but to absorb magical powers from the eaten: to them, anthropophagy is a prestigious form of knowledge which is handed down from father to son.

Not all scholars agree as to the usefulness of legendary sagas as sources to understand the mentality and culture of saga writers: after all, fornaldarsögur abound with strange creatures and supernatural elements. This nonetheless, in my article I argue that scenes of cannibalism suggest that there is more than mere fantasy at the heart of such stories. Giants symbolized the idea of “barbarian”: they were huge, awkward, they lived in caves or small huts, they did not know politics, they ate human beings. In other words, they were the antithesis of civilization, but of a historically reliable idea of civilization. Indeed, the Old Norse trolls ate horses as well. Horsemeat was a critical bone of contention at the time of the conversion of Iceland, and the Church often associated its consumption with pagan rituals. The Old Norse trolls may be, then, caricatured representations of the pagan “uncivilized” past, from the perspective of the Christian saga authors. However, there also emerges a “civilized” and dignified version of cannibalism which was practiced by the human élite of the sagas, according to the very ancient principles of “sympathetic magic”. This form of anthropophagy is no less interesting in historical and cultural terms: many historical sources from the late medieval North (handbooks of magic, leechbooks, etc.) show that the notions of sympathy (“like produces like”) were applied in the real world, and not only in the fictional world of the sagas.

This analysis of magical and non-magical cannibalism in fornaldarsögur was one of the triggers that induced me to write a book on the application and circulation of the laws of sympathy in the Middle Ages, between magic, religion and science, which is currently in course of publication: Similia similibus curantur. Cannibalismo, grafofagia, e “magia” simpatetica nel Medioevo (500-1500), Spoleto: Cisam, 2020.

Parergon can be accessed via Project MUSE (from Volume 1 (1983)), Australian Public Affairs – Full Text (from 1994), and Humanities Full Text (from 2008). For more information on the current issue and on submitting manuscripts for consideration, please visit https://parergon.org/

We asked contributors to the current issue of Parergon to give us some additional insights into their research and the inspirations for their articles. In this post, Kelly Peihopa at the University of Newcastle, Australia, discusses ‘Reframing Feminine Modesty, Complaint, and Desire in the More Family’. DOI: 10.1353/pgn.2020.0003

Kelly Peihopa began this article as her major work for part of her BA degree in the history discipline. This earlier work focused on the education of the women of Thomas More’s immediate circle, and how the More women worked within patriarchal restrictions to further their education and reputations. She became fascinated with how some early modern women overcame certain patriarchal restrictions by working through the channels of patriarchy, which enabled them to continue their education and protect their reputations; something that was unique to the More women during the early 1500s.

Because of a fascination with the More women’s history, Kelly began to work towards an honours thesis in English. She developed her paper into a wider argument to include themes such familial, religious and modesty rhetoric, as well as complaint and petitions, which were specific ways More women used their feminine voice to enable a ‘safe passage’ for their works. This research was extended to include More’s traceable women ancestors with extant literary evidence during the early modern period, which found a literary legacy was sustained by the More women for several generations. Upon earning first class honours, she was encouraged to turn her thesis into an academic paper. Once again, the work was researched anew, refurbished and reframed over several months (and with more editing than she’d like to admit), to eventually become what it is today. Her article establishes how one family of women, through the legacy of their forbear, were able to continue to pursue a humanist education and publish and profess their religion through their works. They successfully performed this under the guise of genres, such as translation, letters and religious works, through exploiting rhetorical arguments and always navigating modesty and familial tropes to frame their work. Her work also found that without the ‘protection’ of a humanist circle, their work diminished. By considering the textual oeuvre of the More women as a chronological whole, something that is not usually considered in Morean women scholarship, the far-reaching literary legacy established by Thomas More can be appreciated as a unique achievement among early modern women’s writing.

Kelly became interested in early modern women’s writing after working as a research assistant for the Early Modern Women Research Network (EMWRN), under Rosalind Smith and Patricia Pender at the University of Newcastle. Her PhD dissertation is titled ‘Tudor Women’s Prison Literature: Reception, Circulation, Attribution’, which focuses on women’s prison writing which has been omitted from the prison canon because of the variety of genres and modes used, and the volume of dubious or contested works. Kelly also works as a research assistant for the Gender Research Network at the University of Newcastle. She has published creative nonfiction articles on domestic violence in Australia in Meanjin (‘The Hands of a Woman,’ Spring 2018) and Sūdō Journal (‘Becoming a Statistic,’ 1: 2019), and in 2020, co-edited a digital edition of Mary Wroth’s Urania manuscript with Paul Salzman on EMWRN’S digital archive, The Material Cultures of Early Modern Women.

Parergon can be accessed via Project MUSE (from Volume 1 (1983)), Australian Public Affairs – Full Text (from 1994), and Humanities Full Text (from 2008). For more information on the current issue and on submitting manuscripts for consideration, please visit https://parergon.org/

We asked contributors to the current issue of Parergon to give us some additional insights into their research and the inspirations for their articles. In this post, Yongku Cha, Professor of History at Chung-Ang University, South Korea, discusses ‘A Clerical View of Gender in Twelfth-Century Flanders: The Voice of Lambert of Ardres’. DOI: 10.1353/pgn.2020.0000

I am currently a professor in the Department of History at Chung-Ang University in Seoul, Korea. I earned my PhD in medieval history from the University of Passau, Germany. I have published, among others, “A Case Study of the Conflict between Husbands and Wives in the Twelfth Century: Focusing on Arnold and Beatrice of Guînes-Ardres’’ (Journal of Western Medieval History 32 (2013): 107–134), “The Relationship between Fathers and Sons in the Twelfth Century: Baldwin of Guines and His Eldest Son” (Journal of Family History 39/2 (2014): 87-100), and “Women, Marriage, and Cultural Transmission: The Marriage of the Holy Roman Emperor Otto II and the Byzantine Princess Theophano (972)” (The Historical Review of Soong Sil University 37(2017), 391-423). My main research and teaching interests focus on the gender and men’s history in Medieval Europe.

My article published in Parergon 37.1 looks at the twelfth-century view on gender, focusing on the family chronicle of Guînes and Ardres (the Historia comitum Ghisnensium) written by Lambert, who worked as a household chaplain in the church of Ardres. There is still relatively little published scholarship on gender constructions of the secular aristocracy; even though Lambert is relatively well known for offering a richly detailed account of an aristocratic family in twelfth-century Flanders, there has been no research revealing his views on gender and masculinities. His duties and experiences enabled him to have personal interactions with aristocratic women and men. These secular interests and responsibilities provide insight into the aristocratic gender system such as marriage, sex, family life, conjugal relations, or affections. By disclosing Lambert’s ideas about male and female gender categories, this article will contribute to scholarship on the studies of femininities, masculinities, and gender construction in the twelfth century aristocratic family.

I have conducted much of my research by crossing traditional disciplinary boundaries and taking new approaches – these are also Parergon’s aims –, which allow an in-depth understanding of the mutual interactions between family strategies of the aristocracy and gender roles in the twelfth century. Lambert’s depictions of marriage, female and male virtues and moral weaknesses, variations in gender stereotypes, and the performance of masculinities provide interesting clues for understanding clerical ideas of medieval gender identities. Moreover, Lambert emphasizes the reciprocal relationship between men and women; readers would recognize that women have been deeply involved in the process of forming masculinities.

Based on women’s and gender studies, my research will continue to investigate modern political discourses and representations or ‘deliberate’ misrepresentations of medieval women. I intend to publish other papers on this subject, specifically considering the national appropriations of the medieval past which make use of medieval women to support nationalist ideologies in Germany, France, and Italy during the 1920s and the 1930s.

Parergon can be accessed via Project MUSE (from Volume 1 (1983)), Australian Public Affairs – Full Text (from 1994), and Humanities Full Text (from 2008). For more information on the current issue and on submitting manuscripts for consideration, please visit https://parergon.org/