By Lynda L. Coon
In Dark Age Bodies Lynda L. Coon reconstructs the gender ideology of monastic masculinity via an research of early medieval readings of the physique. targeting the Carolingian period, Coon evaluates the ritual and liturgical performances of monastic our bodies in the creative landscapes of same-sex ascetic groups in northern Europe. She demonstrates how the priestly physique performs an important function in shaping significant features of Carolingian historical past, corresponding to the revival of classicism, activities for clerical reform, and church-state relatives. within the political realm, Carolingian churchmen always exploited monastic structures of gender to say the facility of the monastery. Stressing some of the best characteristics of priestly virility, clerical elites cast a version of gender that sought to feminize lay male our bodies via a number of textual, ritual, and spatial means.
Focusing on 3 significant themes—the physique, structure, and formality practice—the publication attracts from quite a few visible and textual fabrics, together with poetry, grammar manuals, rhetorical treatises, biblical exegesis, monastic laws, hagiographies, illuminated manuscripts, construction plans, and cloister layout. Interdisciplinary in scope, Dark Age Bodies brings jointly scholarship in architectural heritage and cultural anthropology with contemporary works in faith, classics, and gender to offer an important reconsideration of Carolingian culture.
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Extra resources for Dark Age Bodies: Gender and Monastic Practice in the Early Medieval West
842) as well as commentaries (ca. 174 As archbishop and spiritual heir to both Boniface and Otgar’s legacies, Hrabanus entered into the urban, political world of Mainz, the key city in the eastern half of the Frankish empire. 177 A second Mainz synod in 848 propelled the archbishop to a public theological controversy with his former student Gottschalk over the doctrine of predestination. 181 He also penned a lectionary for Lothar I, a martyrology for Ratleich, the abbot of Seligenstadt and high chaplain of Louis the German, and addressed a second penitential work to Bishop Heribald of Auxerre (ca.
And at the end, when he was archbishop of Mainz and death was approaching, he took care to see that future visitors to his tomb would know his name. They do. 1 The geographic and imaginative range of their collections embrace the biblical lands, the Levant, and the Byzantine East, as well as terrain closer to home: the western Mediterranean, North Africa, and northern Europe. 2 These curiosities demonstrate a monarch’s or abbot’s ability to reach great distances. 3 Such spoils, or to use the technical term spolia (Latin, ‘‘booty, plunder’’), are material manifestations of a Carolingian bid for power on a Mediterranean scale.
151 No doubt, Hrabanus, like Alcuin, was conﬂicted over abandoning his home of over ﬁfty years, his much-loved boys, and his friends. Yet he now found himself in a space not unlike the one praised by Alcuin, a cella amata, or as Hrabanus would write in his own funerary epitaph, a cella grata, a pleasing cell suited for the pursuits of scholarship. Hrabanus had designed the scholarly retreat of the Petersberg in the 830s. 152 Hrabanus chose to surround himself with a collection of relics of female saints belonging to renowned Roman martyrs and even local women heroes, such as Boniface’s close associate Leoba.
Dark Age Bodies: Gender and Monastic Practice in the Early Medieval West by Lynda L. Coon
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