MEARCSTAPA is still seeking presenters for the following panels. Proposals are due 9/15/19.
MEARCSTAPA KZOO 2020 CFPs
Xenophobia and Border Walls: Monstrous Foreigners and Polities
Kalamazoo 2020
Co-sponsors: MEARCSTAPA and Société Rencesvals, American-Canadian Branch
Organizers: Asa Simon Mittman and Ana Grinberg
Who is that knight, threatening “our” town walls? Why are they roaming outside, besieging “our” castle? What shall we do with all these [Jewish], [Muslim], [Saracen], [Genoese], [pilgrim] people coming to this area, “robbing us of our jobs” and taking up our lands? As Jeffrey Cohen writes, “all the familiar stereotypes about foreigners,medieval and modern, find their place here: they make too much noise, they smell bad, they eat repulsive foods, their excess is disgusting” (emphasis added). Our current political environment makes these ideas more pressing, as xenophobia runs rampant and walls are (re)built.
Medieval and early modern representations of foreigners as a threat are not that different from our own. With this in mind, MEARCSTAPA and Société Rencesvals invite papers delving into pre- and early modern representations of contacts between cultures, races, religions, and even species from diverse disciplines and methodological approaches. Of particular interest are constructions of monstrosity in chivalric epic and romances.
Please send abstracts of no more than 250 words together with a completed Participant Information Form to session organizers Ana Grinberg (grinberg@auburn.edu) or Asa Simon Mittman (asmittman@csuchico.edu) by September 15. Please include your name, title, and affiliation on the abstract itself. All abstracts not accepted for the session will be forwarded to Congress administrators for consideration in general sessions, as per Congress regulations.
Keywords: Foreigners, othering, stereotypes, xenophobia, political climate
____________
Taking Shape: Sculpting Monsters
Kalamazoo 2020
Sponsor: MEARCSTAPA
Organizers: Mary Leech and Asa Simon Mittman
For centuries, the actions of monsters were more important that what the monsters looked like. Some monsters were given more specific descriptions than others, yet monstrosity was often based on Otherness, such as deformity, threatening animals, gender, or foreigners. As time goes on, many monsters take on more precise shapes based on the exaggerated physical conceptions of difference. By exploring how monsters take on specific shapes, this panel will analyze the ways in which specific fears (and desires) can create specific physical features.
The panel will be most effective with a range of methodologies and fields. While literary descriptions are often the base of how monsters are perceived, folkloric traditions that predate writing influence literary traditions. Works of history contain aspects of monstrosity, either literally or in how certain groups are described. Artistic renderings of monsters can also highlight the variety of interpretations of monstrosity. How and why monsters are formed, both as a concept and as a physical threat, has relevance across fields and eras. The panel should appeal to many areas of scholarship, particularly those that explore how gender, sexuality, and physical disabilities are presented as fearsome and monstrous.
Please send abstracts of no more than 250 words together with a completed Participant Information Form to session organizers Mary Leech (leechme@uc.edu) or Asa Simon Mittman (asmittman@csuchico.edu) by September 15. Please include your name, title, and affiliation on the abstract itself. All abstracts not accepted for the session will be forwarded to Congress administrators for consideration in general sessions, as per Congress regulations.
Keywords: Monster, gender, disability, Other, folklore
____________
Adorable Monsters in Medieval Culture (Roundtable)
Kalamazoo 2020
Sponsor: MEARCSTAPA
Organizers: Mary Leech, Tina Boyer and Asa Simon Mittman
Medieval Monstrosity is usually conceived as something that is physically dangerous or repulsive, often both. What happens when the monster is not physically dangerous, or is attractive? For example, when the loathly lady becomes beautiful, is she no longer dangerous? Is the threat she represented gone? Manuscript marginalia has many images of rabbits, dogs, goats, and adorable hybrid monsters engaging in violent behavior. What do images of domestic animals and otherwise delightful creatures possibly have to say about monstrosity in humans? By exploring monstrosity with attractive exteriors, this discussion will seek to analyze the hidden nature of monstrosity.
The panel will be most effective with a range of methodologies and fields. While literary descriptions are often the base of how monsters are perceived, folkloric traditions that predate writing influence literary traditions. Works of history contain aspects of monstrosity, either literally or in how certain groups are described. Artistic renderings of monsters can also highlight the variety of interpretations of monstrosity. Ideally, this panel will have participants from several different fields. The wider the range of participants, the more interesting the discussion will be for potential audience members.
Please send abstracts of no more than 250 words together with a completed Participant Information Form to session organizers Tina Boyer (boyertm@wfu.edu), Mary Leech (leechme@uc.edu), or Asa Simon Mittman (asmittman@csuchico.edu) by September 15. Please include your name, title, and affiliation on the abstract itself. All abstracts not accepted for the session will be forwarded to Congress administrators for consideration in general sessions, as per Congress regulations.
Keywords: cuteness, monsters, animals, gender, manuscript.
Showing posts with label MEARCSTAPA. Show all posts
Showing posts with label MEARCSTAPA. Show all posts
Saturday, September 7, 2019
Tuesday, July 9, 2019
CFP Things That Go Bump In The Night: Premodern Narratives and Depictions of Spirit Visitation (9/1/19; IMC Leeds 2020)
Things That Go Bump In The Night: Premodern Narratives and Depictions of Spirit Visitation
https://call-for-papers.sas.upenn.edu/cfp/2019/06/04/things-that-go-bump-in-the-night-premodern-narratives-and-depictions-of-spirit
deadline for submissions: September 1, 2019
full name / name of organization: MEARCSTAPA
contact email: tmtomaini@gmail.com
Things that go Bump in the Night: Premodern Narratives and Depictions of Spirit Visitation
IMC Leeds 2020
Sponsor: MEARCSTAPA
Organizers: Asa Simon Mittman and Thea Tomaini
MEARCSTAPA seeks papers for the 2020 International Medieval Congress at Leeds on the varietal experiences of spirit visitation in premodern narratives and art. In accordance with the conference theme of “Borders”, we are especially concerned with liminal spaces and states of being. In contemporary ghost narratives there is a clear distinction between spirits of the dead who communicate with the living directly (by appearing in the material world to a human being who is awake and alert) and those who communicate with the living indirectly (by appearing in dreams to people who are asleep, or in visions to people who are in a trancelike state). In medieval and early modern literature, art, and theological narratives about spirits of the dead, this distinction is far less clear. Waking experiences in premodern narratives indicate the same sense of validation as non-waking experiences. The sensory reaction and emotional state of a person in the aftermath of a dream or vision (as in The Vision of Barontus) differs from that of a person (or people) experiencing the sensory shock of seeing, hearing, or speaking to a ghost in the material world, in real time (as in The Ghost of Beaucaire). Nevertheless, a ghost, phantom, or spectre appearing in a dream or vision is purported to be as “real,” its message to be as consequential and as meaningful, as one that manifests in the material world (whether is it seen, as a spectral figure, or unseen, as an invisible presence). We are looking for papers that explore issues of validation and experience in communication with the spirit world. In the premodern world, what is a “real” ghost experience where “crossover” is concerned?
Send proposals of 250 words maximum to tmtomaini@gmail.com and asmittman@asuchico.edu.
Deadline: September 1, 2019
Last updated June 5, 2019
https://call-for-papers.sas.upenn.edu/cfp/2019/06/04/things-that-go-bump-in-the-night-premodern-narratives-and-depictions-of-spirit
deadline for submissions: September 1, 2019
full name / name of organization: MEARCSTAPA
contact email: tmtomaini@gmail.com
Things that go Bump in the Night: Premodern Narratives and Depictions of Spirit Visitation
IMC Leeds 2020
Sponsor: MEARCSTAPA
Organizers: Asa Simon Mittman and Thea Tomaini
MEARCSTAPA seeks papers for the 2020 International Medieval Congress at Leeds on the varietal experiences of spirit visitation in premodern narratives and art. In accordance with the conference theme of “Borders”, we are especially concerned with liminal spaces and states of being. In contemporary ghost narratives there is a clear distinction between spirits of the dead who communicate with the living directly (by appearing in the material world to a human being who is awake and alert) and those who communicate with the living indirectly (by appearing in dreams to people who are asleep, or in visions to people who are in a trancelike state). In medieval and early modern literature, art, and theological narratives about spirits of the dead, this distinction is far less clear. Waking experiences in premodern narratives indicate the same sense of validation as non-waking experiences. The sensory reaction and emotional state of a person in the aftermath of a dream or vision (as in The Vision of Barontus) differs from that of a person (or people) experiencing the sensory shock of seeing, hearing, or speaking to a ghost in the material world, in real time (as in The Ghost of Beaucaire). Nevertheless, a ghost, phantom, or spectre appearing in a dream or vision is purported to be as “real,” its message to be as consequential and as meaningful, as one that manifests in the material world (whether is it seen, as a spectral figure, or unseen, as an invisible presence). We are looking for papers that explore issues of validation and experience in communication with the spirit world. In the premodern world, what is a “real” ghost experience where “crossover” is concerned?
Send proposals of 250 words maximum to tmtomaini@gmail.com and asmittman@asuchico.edu.
Deadline: September 1, 2019
Last updated June 5, 2019
Friday, June 22, 2018
CFP MEARCSTAPA/Preternature special issue (10/1/2018)
MEARCSTAPA/Preternature special issue
https://call-for-papers.sas.upenn.edu/cfp/2018/06/21/mearcstapapreternature-special-issue
deadline for submissions:
October 1, 2018
full name / name of organization:
MEARCSTAPA
contact email:
tmtomaini@gmail.com
MEARCSTAPA
Call for Papers
MEARCSTAPA (Monsters: The Experimental Association for the Research of Cryptozoology through Scholarly Theory and Practical Application) invites papers on any topic of Monsters/Monster theory, or the Supernatural/Uncanny for a special issue of the journal Preternature (PSU Press). The special issue will celebrate MEARCSTAPA’s tenth anniversary as an academic society dedicated to the study of the monstrous.
Papers are welcome from anywhere on the globe, in any discipline of the Humanities, can reflect any genre, and can include any historical or literary period. Papers must be in English, and must conform to the Preternature submission guidelines. Submission guidelines can be found at http://www.psupress.org/Journals/jnls_Preternature.html
Please send full papers of 8,000-12,000 words by October 1, 2018to Melissa Ridley Elmes at MElmes@lindenwood.edu and Thea Tomaini at tmtomaini@gmail.com. Papers will undergo a double-blind review by at least two reviewers.
Preternature provides an interdisciplinary, inclusive forum for the study of topics that stand in the liminal space between the known world and the inexplicable. The journal embraces a broad and dynamic definition of the preternatural that encompasses the weird and uncanny—magic, witchcraft, spiritualism, occultism, esotericism, demonology, monstrophy, and more, recognizing that the areas of magic, religion, and science are fluid and that their intersections should continue to be explored, contextualized, and challenged.
Friday, September 8, 2017
CFP Monstrous Monarchs/Royal Monsters (11/1/2017; Las Vegas 4/12-15/2018)
Monstrous Monarchs/Royal Monsters
https://call-for-papers.sas.upenn.edu/cfp/2017/09/03/monstrous-monarchsroyal-monsters
deadline for submissions: November 1, 2017
full name / name of organization: MEARCSTAPA
contact email: tmtomaini@gmail.com
MEARCSTAPA
Call for Papers
Medieval Association of the Pacific
Annual Conference in Las Vegas, NV
“Memory and Remembrance in the Middle Ages and Renaissance”
12-15 April 2018
Monstrous Monarchs/Royal Monsters
Medieval and early modern societies defined monstrosity in a multitude of ways, assigning the term to figures representing the supernatural “other” and to those representing human alterities. Monsters filled the national consciousness of societies throughout the medieval and early modern worlds. Indeed, the monster became an allegory for a society’s relativisms and fears. So, what happens when the monster is the monarch him or herself—or when the monster is a member of the royal family? How might the term be defined differently or specifically for the sake of this unique person? What special circumstances might be attached to the term and its parameters when the monarch and his or her relationship to the State and its people is concerned? Monarchs of the medieval and early modern periods were deeply concerned about their legacies, and prioritized the public memory of their reigns and dynasties very highly. Similarly, literary and artistic representations of royalty and monarchs often showcase the concerns of dynasty, heredity, and reputation. How is public memory affected when the monarch, or a member of a royal dynasty, is remembered as monstrous for posterity? Moreover, how is royal legacy affected when the term “monster” becomes attached to the monarch while he or she is still living?
MEARCSTAPA invites proposals in all disciplines of the humanities and for all nations, regions, language groups, and cultures of the medieval and early modern periods globally. Please send proposals of 250 words maximum to Asa Mittman asmittman@csuchico.edu, Thea Tomaini tmtomaini@gmail.com, and Ilan Mitchell-Smith Ilan.mitchellsmith@csulb.edu by 1 November 2017.
Last updated September 7, 2017
https://call-for-papers.sas.upenn.edu/cfp/2017/09/03/monstrous-monarchsroyal-monsters
deadline for submissions: November 1, 2017
full name / name of organization: MEARCSTAPA
contact email: tmtomaini@gmail.com
MEARCSTAPA
Call for Papers
Medieval Association of the Pacific
Annual Conference in Las Vegas, NV
“Memory and Remembrance in the Middle Ages and Renaissance”
12-15 April 2018
Monstrous Monarchs/Royal Monsters
Medieval and early modern societies defined monstrosity in a multitude of ways, assigning the term to figures representing the supernatural “other” and to those representing human alterities. Monsters filled the national consciousness of societies throughout the medieval and early modern worlds. Indeed, the monster became an allegory for a society’s relativisms and fears. So, what happens when the monster is the monarch him or herself—or when the monster is a member of the royal family? How might the term be defined differently or specifically for the sake of this unique person? What special circumstances might be attached to the term and its parameters when the monarch and his or her relationship to the State and its people is concerned? Monarchs of the medieval and early modern periods were deeply concerned about their legacies, and prioritized the public memory of their reigns and dynasties very highly. Similarly, literary and artistic representations of royalty and monarchs often showcase the concerns of dynasty, heredity, and reputation. How is public memory affected when the monarch, or a member of a royal dynasty, is remembered as monstrous for posterity? Moreover, how is royal legacy affected when the term “monster” becomes attached to the monarch while he or she is still living?
MEARCSTAPA invites proposals in all disciplines of the humanities and for all nations, regions, language groups, and cultures of the medieval and early modern periods globally. Please send proposals of 250 words maximum to Asa Mittman asmittman@csuchico.edu, Thea Tomaini tmtomaini@gmail.com, and Ilan Mitchell-Smith Ilan.mitchellsmith@csulb.edu by 1 November 2017.
Last updated September 7, 2017
Wednesday, August 19, 2015
CFP Monster at the Table session (8/30/2015; IMC Leeds 7/4-7/2016)
Great idea for a session!
International Medieval Congress
Leeds, England, 4–7 July 2016
CFP: Monster at the Table
Session Sponsor: MEARCSTAPA (Monsters: the Experimental Association for the Research of Cryptozoology Through Scholarly Theory and Practical Application).
Session Organizers: Larissa Tracy (Longwood University)
Session Presider: Larissa Tracy (Longwood University)
In line with the IMC Leeds theme “Food, Feast, and Famine” for 2016, MEARCSTAPA is looking for papers for a session titled “Monster at the Table.”
Monsters walk among us, and often, in medieval literature, they share our food and sit at our tables. Literary monsters take a variety of forms, and as such they interact with human actors in a multitude of ways. Sometimes they arrive to instruct the revelers at a feast, as in Sir Gawain and the Green Knight, other times they human actors arrive to be instructed by the monster at the head table, as in Arthur and Gorlagon. Feasts are also sites for monstrous encounters when merrymakers are slaughtered, as in Chaucer’s Man of Law’s Tale. Monstrous feats are performed at feasts, as in Fled Bricrend. Monsters may dine in human form, upon fellow human beings, as in Richard Coer de Lyon or the story of Ugolino of Pisa in both Chaucer and Dante. Monstrosity often challenges the norms surrounding consumption just as it challenges social norms in terms of what is eaten or how it is eaten. Consuming food is a way of internalizing and assimilating the world, but “monsters” often defy assimilation, and excesses in consumption are often regarded as monstrous. In short, monsters are often at the table, whether we recognize them or not.
MEARCSTAPA is accepting abstracts on any aspect of monstrous feasts/feasting or monsters at the table in any medieval tradition. Abstracts of 200 words and a short bio should be sent to Dr. Larissa Tracy: kattracy@comcast.net no later than August 30, 2015.
_______________________________________________
mearcstapa mailing list
mearcstapa@lists.csuchico.edu
https://lists.csuchico.edu/mailman/listinfo/mearcstapa
International Medieval Congress
Leeds, England, 4–7 July 2016
CFP: Monster at the Table
Session Sponsor: MEARCSTAPA (Monsters: the Experimental Association for the Research of Cryptozoology Through Scholarly Theory and Practical Application).
Session Organizers: Larissa Tracy (Longwood University)
Session Presider: Larissa Tracy (Longwood University)
In line with the IMC Leeds theme “Food, Feast, and Famine” for 2016, MEARCSTAPA is looking for papers for a session titled “Monster at the Table.”
Monsters walk among us, and often, in medieval literature, they share our food and sit at our tables. Literary monsters take a variety of forms, and as such they interact with human actors in a multitude of ways. Sometimes they arrive to instruct the revelers at a feast, as in Sir Gawain and the Green Knight, other times they human actors arrive to be instructed by the monster at the head table, as in Arthur and Gorlagon. Feasts are also sites for monstrous encounters when merrymakers are slaughtered, as in Chaucer’s Man of Law’s Tale. Monstrous feats are performed at feasts, as in Fled Bricrend. Monsters may dine in human form, upon fellow human beings, as in Richard Coer de Lyon or the story of Ugolino of Pisa in both Chaucer and Dante. Monstrosity often challenges the norms surrounding consumption just as it challenges social norms in terms of what is eaten or how it is eaten. Consuming food is a way of internalizing and assimilating the world, but “monsters” often defy assimilation, and excesses in consumption are often regarded as monstrous. In short, monsters are often at the table, whether we recognize them or not.
MEARCSTAPA is accepting abstracts on any aspect of monstrous feasts/feasting or monsters at the table in any medieval tradition. Abstracts of 200 words and a short bio should be sent to Dr. Larissa Tracy: kattracy@comcast.net no later than August 30, 2015.
_______________________________________________
mearcstapa mailing list
mearcstapa@lists.csuchico.edu
https://lists.csuchico.edu/mailman/listinfo/mearcstapa
Monday, July 20, 2015
CFP Female Tricksters (9/15/15; Kalamazoo 2016)
Also from MEARCSTAPA-L:
CFP: Kalamazoo 2016: Female Tricksters
Session Sponsors: MEARCSTAPA (Monsters: the Experimental Association for the Research of Cryptozoology Through Scholarly Theory and Practical Application) and the American Society of Irish Medieval Studies (ASIMS).
Session Organizers: Sarah L. Higley (University of Rochester), Larissa Tracy (Longwood University), and Asa Simon Mittman (Chico State University).
Session Presider: Sarah L. Higley (University of Rochester)
The trickster, who conquers by cunning and not force, inhabits a complex moral/ethical world and seems to provoke a culture already steeped in cruelty and punishment in order to enact his/her own cruelty and punishment. The trickster in the “Beast Epic” gratifies his brute desires at the expense of others for fun and sadism, and is often punished for doing so in order to restore order to a damaged cultural body, but also to expose its injustices and hypocrisies. It has been suggested by Joan Acocella in the New Yorker that that the only kind of creature that can’t be a trickster is a woman, and yet medieval literature is rife with female tricksters of all kinds—particularly in fabliaux and Celtic fairy lore where the hero is defeated by a woman’s underhanded magic or rewarded by his ability to deal with her.
This session engages the challenge set forth by Acocella to locate and examine female tricksters in medieval culture. What role does the female trickster/monster play in it? The Morrígan of The Táin takes multiple animal shapes, as does Cerridwen of Welsh tradition. Acocella mentions Alison of The Miller’s Tale, but not the Wife of Bath or her model, La Vieille of Roman de la Rose; nor Dame Sirith; nor the monstrous loathly ladies in Irish and Middle English literature; nor the ugly, otherworldly woman in The Destruction of Da Derga's Hostel who brings down the hapless Conaire. Hags and widows are relentlessly portrayed as “cunning women.” Women of the Old French fabliaux beguile and trick their witless spouses and lovers through a variety of means. In short, female tricksters abound in the medieval literary traditions all over the world.
MEARCSTAPA and ASIMS invite 20-minute papers from any field or theoretical approach and on any subject relating to the topic of medieval female tricksters. Please send abstracts of 300 words and a brief bio to session organizers Sarah L. Higley (sarah.higley@rochester.edu) and Larissa Tracy (kattracy@comcast.net) by Sept. 15, 2015.
CFP: Kalamazoo 2016: Female Tricksters
Session Sponsors: MEARCSTAPA (Monsters: the Experimental Association for the Research of Cryptozoology Through Scholarly Theory and Practical Application) and the American Society of Irish Medieval Studies (ASIMS).
Session Organizers: Sarah L. Higley (University of Rochester), Larissa Tracy (Longwood University), and Asa Simon Mittman (Chico State University).
Session Presider: Sarah L. Higley (University of Rochester)
The trickster, who conquers by cunning and not force, inhabits a complex moral/ethical world and seems to provoke a culture already steeped in cruelty and punishment in order to enact his/her own cruelty and punishment. The trickster in the “Beast Epic” gratifies his brute desires at the expense of others for fun and sadism, and is often punished for doing so in order to restore order to a damaged cultural body, but also to expose its injustices and hypocrisies. It has been suggested by Joan Acocella in the New Yorker that that the only kind of creature that can’t be a trickster is a woman, and yet medieval literature is rife with female tricksters of all kinds—particularly in fabliaux and Celtic fairy lore where the hero is defeated by a woman’s underhanded magic or rewarded by his ability to deal with her.
This session engages the challenge set forth by Acocella to locate and examine female tricksters in medieval culture. What role does the female trickster/monster play in it? The Morrígan of The Táin takes multiple animal shapes, as does Cerridwen of Welsh tradition. Acocella mentions Alison of The Miller’s Tale, but not the Wife of Bath or her model, La Vieille of Roman de la Rose; nor Dame Sirith; nor the monstrous loathly ladies in Irish and Middle English literature; nor the ugly, otherworldly woman in The Destruction of Da Derga's Hostel who brings down the hapless Conaire. Hags and widows are relentlessly portrayed as “cunning women.” Women of the Old French fabliaux beguile and trick their witless spouses and lovers through a variety of means. In short, female tricksters abound in the medieval literary traditions all over the world.
MEARCSTAPA and ASIMS invite 20-minute papers from any field or theoretical approach and on any subject relating to the topic of medieval female tricksters. Please send abstracts of 300 words and a brief bio to session organizers Sarah L. Higley (sarah.higley@rochester.edu) and Larissa Tracy (kattracy@comcast.net) by Sept. 15, 2015.
Thursday, July 24, 2014
CFP Monstrous Women in the Middle Ages (9/1/14; Texas 10/3-4/14)
TEMA Conference panel: Monstrous Women in the Middle Ages (Oct 3-4, 2014)
full name / name of organization:
MEARCSTAPA
contact email:
andrea.nichols@huskers.unl.edu
Source: http://call-for-papers.sas.upenn.edu/node/57184
In Nomadic Subjects (1994), Rosi Braidotti wrote: “Woman, as sign of difference, is monstrous.” In the medieval world, a similar notion was explored in multiple medieval cultures by works—visual, verbal, and performative—that assert the exceptionality of female bodies, communities, and practices against a male norm. In line with this year’s Texas Medieval Association (TEMA) theme “Interdisciplinarity in the Age of Relevance," MEARCSTAPA invites papers that focus upon the instances in which women are presented as either literal or figurative monsters, as found in images or texts from medieval Europe and contiguous cultures in Africa and Asia. We seek to explore, in particular, how the conjunction of gender and monstrosity introduced issues of sexualization, exoticism, or vilification revealing of larger societal anxieties. By bringing together cases from multiple disciplines, time frames, and geographies, this panel aims to provide a more global view of monstrous women and the issues that surround them.
Please send abstracts of no more than 250 words, with a brief bio, to andrea.nichols@huskers.unl.edu by September 1, 2014.
For more information on TEMA, see http://www.texasmedieval.org/
For more information on MEARCSTAPA, see http://www.mearcstapa.org/wp/
By web submission at 06/10/2014 - 21:09
full name / name of organization:
MEARCSTAPA
contact email:
andrea.nichols@huskers.unl.edu
Source: http://call-for-papers.sas.upenn.edu/node/57184
In Nomadic Subjects (1994), Rosi Braidotti wrote: “Woman, as sign of difference, is monstrous.” In the medieval world, a similar notion was explored in multiple medieval cultures by works—visual, verbal, and performative—that assert the exceptionality of female bodies, communities, and practices against a male norm. In line with this year’s Texas Medieval Association (TEMA) theme “Interdisciplinarity in the Age of Relevance," MEARCSTAPA invites papers that focus upon the instances in which women are presented as either literal or figurative monsters, as found in images or texts from medieval Europe and contiguous cultures in Africa and Asia. We seek to explore, in particular, how the conjunction of gender and monstrosity introduced issues of sexualization, exoticism, or vilification revealing of larger societal anxieties. By bringing together cases from multiple disciplines, time frames, and geographies, this panel aims to provide a more global view of monstrous women and the issues that surround them.
Please send abstracts of no more than 250 words, with a brief bio, to andrea.nichols@huskers.unl.edu by September 1, 2014.
For more information on TEMA, see http://www.texasmedieval.org/
For more information on MEARCSTAPA, see http://www.mearcstapa.org/wp/
By web submission at 06/10/2014 - 21:09
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