![]() Traditionally intended to suggest a book’s theme, Betancourt’s choice of epigraph is not from a historic text but rather is an excerpt from Monica Lewinsky’s powerful TED Talk, ‘ The Price of Shame’ (2015). ![]() Now we call it cyberbullying and online harassment.īefore the reader even encounters the main text, the beginning of Byzantine Intersectionality packs a punch. I was branded as a tramp, tart, slut, whore, bimbo, and, of course, that woman When this happened to me seventeen years ago, there was no name for it. An exciting and radical new project with an ethical dimension and urgency, this text challenges the ways scholars have viewed Byzantine society and culture. Furthermore, the use of thematic section headings allows for smooth navigation through the text’s five main chapters, encouraging the reader to return to previous sections without fear of losing one’s place. Part of what makes Betancourt’s endeavour so successful is the accessibility of his writing to academics and non-academics alike. ![]() Betancourt’s interdisciplinary approach introduces an impressive range of scholastic materials, ranging from medical treatises to hagiographic texts to contemporary queer theory. 2020.Īrt historian Professor Roland Betancourt’s Byzantine Intersectionality: Sexuality, Gender, and Race in the Middle Ages is an insightful and powerful new addition to not only Medieval Studies, but also History of Art, Critical Race Studies, Gender and Sexuality Studies and Queer Studies. This is an exciting and radical new project with an ethical dimension and urgency, writes Meaghan Allen, that seeks to illuminate forgotten figures and lived experiences that ripple through into our present moment.īyzantine Intersectionality: Sexuality, Gender and Race in the Middle Ages. Many are full of naturalistic details that heighten the visual experience.In Byzantine Intersectionality: Sexuality, Gender and Race in the Middle Ages, Roland Betancourt offers a new study that challenges the way that scholars have historically viewed Byzantine society and culture, using the methodology of intersectionality to uncover marginalised identities and recover medieval conversations around sexual and reproductive consent, sexual shaming and bullying, sexual attraction and desire, trans and nonbinary gender identities and the depiction of racialised minorities. The images that follow had a variety of functions: some served as moral exemplars, while others instilled fear or terror to inspire pious living, or reminded the living of the fleeting nature of life. Illuminated manuscripts provided the medieval reader-viewer with a rich array of images that often rival those that we encounter on Halloween, from gory scenes of decapitated martyrs or arrow-pierced saints to walking cadavers, creepy spiders, spooky cemeteries, and even witches and ghosts. Today, Halloween is more often dominated by stories of ghosts and ghouls, trick-or-treating, brave romps through haunted houses and graveyards, and of course, dressing up in costume. This church feast honored all saints, known and unknown, and celebrated the end of the summer harvest and the coming of winter. It was set aside as a night to commemorate the dead, to fast, and to prepare oneself for All Saints’ (or Hallows’) Day on November 1. All Hallows’ Eve (October 31) was an important part of the Church year in the European Middle Ages. This year I’ve decided to embrace suspense and to uncover some of the most horrifying images in the Getty manuscripts collection-horrifying by medieval standards, that is. ![]() I have conflicting feelings about Halloween: I’m easily frightened, but I also enjoy a good masquerade. ![]() Not horrifying: Martyrs and Saints Worshiping the Lamb of God Female Martyrs and Saints Worshiping the Lamb of God in Spinola Hours, about 1415–20, Master of James IV of Scotland. ![]()
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |