Why did medieval dramatists weave so many scenes of torture into their plays? Exploring the cultural connections among rhetoric, law, drama, literary creation, and violence, Jody Enders addresses an issue that has long troubled students of the Middle Ages. Theories of rhetoric and law of the time reveal, she points out, that the ideology of torture was a widely accepted means for exploiting such essential elements of the stage and stagecraft as dramatic verisimilitude, pity, fear, and catharsis to fabricate truth. Analyzing the consequences of torture for the history of aesthetics in general and of drama in particular, Enders shows that if the violence embedded in the history of rhetoric is acknowledged, we are better able to understand not only the enduring "theater of cruelty" identified by theorists from Isidore of Seville to Antonin Artaud, but also the continuing modern devotion to the spectacle of pain.
Part of every legend is true. Or so argues Jody Enders in this fascinating look at early French drama and the way it compels us to consider where the stage ends and where real life begins. This ambitious and bracing study explores fourteen tales of the theater that are at turns dark and dangerous, sexy and scandalous, humorous and frightening—stories that are nurtured by the confusion between truth and fiction, and imitation and enactment, until it becomes impossible to tell whether life is imitating art, or art is imitating life. Was a convicted criminal executed on stage during a beheading scene? Was an unfortunate actor driven insane while playing a madman? Did a theatrical enactment of a crucifixion result in a real one? Did an androgynous young man seduce a priest when portraying a female saint? Enders answers these and other questions while presenting a treasure trove of tales that have long seemed true but are actually medieval urban legends. On topics ranging through politics, religion, marriage, class, and law, these tales, Enders argues, do the cultural work of all urban legends: they disclose the hopes, fears, and anxieties of their tellers. Each one represents a medieval meditation created or dramatized by the theater with its power to blur the line between fiction and reality, engaging anyone who watches, performs, or is represented by it. Each one also raises pressing questions about the medieval and modern world on the eve of the Reformation, when Europe had never engaged more anxiously and fervently in the great debate about what was real, what was pretend, and what was pretense. Written with elegance and flair, and meticulously researched, Death by Drama and Other Medieval Urban Legends will interest scholars of medieval and Renaissance literature, history, theater, performance studies, and anyone curious about urban legends.
Over fifty years ago, it became unfashionable - even forbidden - for students of literature to talk about an author's intentions for a given work. In Murder by Accident, Jody Enders boldly resurrects the long-disgraced concept of intentionality, especially as it relates to the theater. Drawing on four fascinating medieval events in which a theat...
Why did medieval dramatists weave so many scenes of torture into their plays? Exploring the cultural connections among rhetoric, law, drama, literary creation, and violence, Jody Enders addresses an issue that has long troubled students of the Middle Ages. Theories of rhetoric and law of the time reveal, she points out, that the ideology of torture was a widely accepted means for exploiting such essential elements of the stage and stagecraft as dramatic verisimilitude, pity, fear, and catharsis to fabricate truth. Analyzing the consequences of torture for the history of aesthetics in general and of drama in particular, Enders shows that if the violence embedded in the history of rhetoric is acknowledged, we are better able to understand not only the enduring "theater of cruelty" identified by theorists from Isidore of Seville to Antonin Artaud, but also the continuing modern devotion to the spectacle of pain.
Did you hear the one about the Mother Superior who was so busy casting the first stone that she got caught in flagrante delicto with her lover? What about the drunk with a Savior complex who was fool enough to believe himself to be the Second Coming? And that's nothing compared to what happens when comedy gets its grubby paws on the confessional. Enter fifteenth- and sixteenth-century French farce, the "bestseller" of a world that stands to tell us a lot about the enduring influence of a Shakespeare or a Molière. It's the sacrilegious world of Immaculate Deception, the third volume in a series of stage-friendly translations from the Middle French. Brought to you through the wonders of Open Access, these twelve engagingly funny satires target religious hypocrisy in that in-your-face way that only true slapstick can muster. There is literally nothing sacred. Why this repertoire and why now? The current political climate has had dire consequences for the pleasures of satire at a cultural moment when we have never needed it more. It turns out that the proverbial Dark Ages had a lighter side; and France's over 200 rollicking, frolicking, singing, and dancing comedies—more extant than in any other vernacular—have waited long enough for their moment in the spotlight. They are seriously funny: funny enough to reclaim their place in cultural history, and serious enough to participate in the larger conversation about what it means to be a social influencer, then and now. Rather than relegate medieval texts to the dustbin of history, an unabashedly feminist translation can reframe and reject the sexism of bygone days by doing what theater always invites us to do: interpret, inflect, and adapt.
Was there more to comedy than Chaucer, the Second Shepherds’ Play, or Shakespeare? Of course! But, for a real taste of medieval and Renaissance humor and in-your-face slapstick, one must cross the Channel to France, where over two hundred extant farces regularly dazzled crowds with blistering satires. Dwarfing all other contemporaneous theatrical repertoires, the boisterous French corpus is populated by lawyers, lawyers everywhere. No surprise there. The lion’s share of mostly anonymous farces was written by barristers, law students, and legal apprentices. Famous for skewering unjust judges and irreligious ecclesiastics, they belonged to a 10,000-member legal society known as the Basoche, which flourished between 1450 and 1550. What is more, their dramatic send-ups of real and fictional court cases were still going strong on the eve of Molière, resilient against those who sought to censor and repress them. The suspenseful wait to see justice done has always made for high drama or, in this case, low drama. But, for centuries, the scripts for these outrageous shows were available only in French editions gathered from scattered print and manuscript sources. In Trial by Farce, prize-winning theater historian Jody Enders brings twelve of the funniest legal farces to English-speaking audiences in a refreshingly uncensored but philologically faithful vernacular. Newly conceived as much for scholars as for students and theater practitioners, this repertoire and its familiar stock characters come vividly to life as they struggle to negotiate the limits of power, politics, class, gender, and, above all, justice. Through the distinctive blend of wit, social critique, and breathless boisterousness that is farce, we gain a new understanding of comedy itself as form of political correction. In ways presciently modern and even postmodern, farce paints a different cultural picture of the notoriously authoritarian Middle Ages with its own vision of liberty and justice for all. Theater eternally offers ways for new generations to raise their voices and act.
Over fifty years ago, it became unfashionable - even forbidden - for students of literature to talk about an author's intentions for a given work. In Murder by Accident, Jody Enders boldly resurrects the long-disgraced concept of intentionality, especially as it relates to the theater. Drawing on four fascinating medieval events in which a theat...
Did you hear the one about the Mother Superior who was so busy casting the first stone that she got caught in flagrante delicto with her lover? What about the drunk with a Savior complex who was fool enough to believe himself to be the Second Coming? And that's nothing compared to what happens when comedy gets its grubby paws on the confessional. Enter fifteenth- and sixteenth-century French farce, the "bestseller" of a world that stands to tell us a lot about the enduring influence of a Shakespeare or a Molière. It's the sacrilegious world of Immaculate Deception, the third volume in a series of stage-friendly translations from the Middle French. Brought to you through the wonders of Open Access, these twelve engagingly funny satires target religious hypocrisy in that in-your-face way that only true slapstick can muster. There is literally nothing sacred. Why this repertoire and why now? The current political climate has had dire consequences for the pleasures of satire at a cultural moment when we have never needed it more. It turns out that the proverbial Dark Ages had a lighter side; and France's over 200 rollicking, frolicking, singing, and dancing comedies—more extant than in any other vernacular—have waited long enough for their moment in the spotlight. They are seriously funny: funny enough to reclaim their place in cultural history, and serious enough to participate in the larger conversation about what it means to be a social influencer, then and now. Rather than relegate medieval texts to the dustbin of history, an unabashedly feminist translation can reframe and reject the sexism of bygone days by doing what theater always invites us to do: interpret, inflect, and adapt.
This book is a manual on how to become a streetwise and savvy principal. These leaders do things very differently from other principals and what they do that distinguishes them is not found in studies on effective principals. There are two reasons for this: 1.) researchers aren’t asking the right questions and 2.) even if researchers were asking the right questions, principals would be reluctant to reveal their responses because of the controversial nature. This book provides specific and candid suggestions and ideas for becoming a standout leader. It recommends actions and strategies to positively influence others behavior. It also suggests tactics and actions to avoid. Because, in reality, if principals are successful: students, teachers, schools and superintendents will benefit. And if this is the case; it naturally follows that school boards, parents and communities will be proud and pleased with what is happening in their schools. Everyone wins when the principal is successful.
Join the crew of the original Starship Enterprise in these all-new adventures as they near the conclusion of their five-year mission. Finally returning to Federation space, the Enterprise and her crew find the Federation isn't quite the same as the one they left behind! Kirk grapples with a very personal Klingon threat, even as the Enterprise begins its homecoming victory tour, and the Federation's upcoming presidential election is upended when Harry Mudd enters the race! All this against the backdrop of a sinister malaise threatening to rot the Federation from within. Terrible secrets are revealed, among them the origin of Gary Seven and the grand designs of the shadowy AEGIS organization. Can Kirk and the Enterprise crew excise this corruption, or will the five-year mission end in failure? Collects issues #13–19 of the series.
Keith Doyle, business major at Midwestern University, with an unofficial minor in mystical studies and magic overseen by his Little Folk friends, flies off to spend the summer on an educational tour of archaeological sites of the British Isles and Ireland with his best friend, Holl. They hope to locate signs of Holl’s long-lost relations as well as to help fulfill a traditional rite that will permit Holl to marry his beloved Maura. Keith’s reckless exploits attract the attention of not only magical folk who are far less friendly than the Little Folk back home, but human smugglers. The Master and Keith’s girlfriend Diane are forced to come to their aid. Can Keith keep from losing his college credits and Holl his one chance at happiness?
The Evolution of Aesthetic and Expressive Dance in Boston provides a regional history of the physical education pioneers who established the groundwork for women to participate in movement and expression. Their schools and their writing offer insights into the powerful cultural changes that were reconfiguring women's perceptions of their bodies in motion. The book examines the history from the first successful school of ballroom dance run by Lorenzo Papanti to the establishment of the Braggiotti School by Berthe and Francesca Braggiotti (two wealthy Bostonian socialites who used their power and money to support dance in Boston). The Delsartean ideas about beauty and the expressive capacity of the body freed upper-class women to explore movement beyond social dance and to enjoy movement as artistic self expression. Their interest and pleasure in early "parlor forms" engaged them as sponsors and advocates of expressive dance. Although revolutionaries such as Isadora Duncan and Ruth St. Denis also garnered support from Boston and New York's social sets, in Boston the relationship of the city's elite and its native dancers was both intimate and ongoing. The Braggiotti sisters did not use this support to embark on international tours; instead they founded a school that educated the children of their sponsors and offered performances for their own community. Although later artists, Miriam Winslow and Hans Weiner, did tour nationally and internationally, the intimate relationships they maintained with the upper echelon of Boston society required that they remain sensitive to the needs of their students and their community. Through the study of these schools, the reader is offered a unique perspective on the evolution of expressive dance as it unfolded in Boston and its environs. The Evolution of Aesthetic and Expressive Dance in Boston is an important book for those interested in dance history, women's studies, and regional histories.
For the first time, a group of distinguished authors come together to provide an authoritative exploration of the cultural history of tragedy in the Middle Ages. Reports of the so-called death of medieval tragedy, they argue, have been greatly exaggerated; and, for the Middle Ages, the stakes couldn't be higher. Eight essays offer a blueprint for future study as they take up the extensive but much-neglected medieval engagement with tragic genres, modes, and performances from the vantage points of gender, politics, theology, history, social theory, anthropology, philosophy, economics, and media studies. The result? A recuperated medieval tragedy that is as much a branch of literature as it is of theology, politics, law, or ethics and which, at long last, rejoins the millennium-long conversation about one of the world's most enduring art forms. Each chapter takes a different theme as its focus: forms and media; sites of performance and circulation; communities of production and consumption; philosophy and social theory; religion, ritual and myth; politics of city and nation; society and family, and gender and sexuality.
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