Preface (1999) Preface (1990) 1. Subjects of Sex/Gender/Desire I. 'Women' as the Subject of Feminism II. The Compulsory Order of Sex/Gender/Desire III. Gender: The Circular Ruins of Contemporary Debate IV. Theorizing the Binary, the Unitary and Beyond V. Identity, Sex and the Metaphysics of Substance VI. Language, Power and the Strategies of Displacement 2. Prohibition, Psychoanalysis, and the Production of the Heterosexual Matrix I. Structuralism's Critical Exchange II. Lacan, Riviere, and the Strategies of Masquerade III. Freud and the Melancholia of Gender IV. Gender Complexity and the Limits of Identification V. Reformulating Prohibition as Power 3. Subversive Bodily Acts I. The Body Politics of Julia Kristeva II. Foucault, Herculine, and the Politics of Sexual Discontinuity III. Monique Wittig - Bodily Disintegration and Fictive Sex IV. Bodily Inscriptions, Performative Subversions Conclusion - From Parody to Politics

Postmodern Subjects, Postmodern BodiesThinking Fragments: Psychoanalysis, Feminism, and Postmodernism in the Contemporary WestYearning: Race, Gender, and Cultural PoliticsGender Trouble: Feminism and the Subversion of Identity

1. THE HISTORICAL BACKGROUND 2. INTELLECTUAL CENTRES 3. BOOKS AND LIBRARIES 4. THE REVIVAL OF THE LATIN CLASSICS 5. THE LATIN LANGUAGE 6. LATIN POETRY 7. THE REVIVAL OF JURISPRUDENCE 8. HISTORICAL WRITING 9. THE TRANSLATORS FROM GREEK AND ARABIC 10. THE REVIVAL OF SCIENCE 11. THE REVIVAL OF PHILOSOPHY 12. THE BEGINNINGS OF UNIVERSITIES INDEX

The Renaissance of the Twelfth Century.

Part 1 Asia Minor: \"Virgins of God\" - variations of female ascetic life Basil of Caesarea - the classic model in the background - Macrina and Naucratius Homoisousian asceticism \"Parthenoi\", widows, deaconesses - continuing variety symbiosis of male and female ascetics and the demise of the Homoiousian model. Part 2 Egypt: canons and papyri desert-mothers and wandering virgins - the \"Apophthegmata Patrum\" Pachomius and Shenoute - the other classic model \"in the desert and in the countryside, in towns or villages\" - the \"Historia Lausiaca\" and the \"Historia Monachorum\" Athanasius of Alexandria and urban asceticism.

Virgins of God: The Making of Asceticism in Late Antiquity

List of Illustrations and Maps - Introduction - PART 1: HISTORICAL BACKGROUND - Dark Age Christianity: Miracles in the Missionary Epoch -The Holy Dead and their Relics - Pilgrims' Progress and Wonder Tales - PART 2: ENGLISH SHRINES AND PILGRIMS - Faith-Healing: Medicine and Miracle - Saintly Therapy in Action: Shrine-cures and Home-cures - Recording and Sorting Posthumous Miracles - Murders and Miracle-cults in Twelfth-century England - Saints, Sickness and Snobbery: Shrines and their Clientele - Maps and Miracles: The Geography of Pilgrimage -The Changing Fortunes of a Curative Shrine: St. Thomas Cantilupe - PART 3: THE END OF THE MIDDLE AGES AND THE REFORMATION - Shifting Loyalties: New Shrines and Old Saints at the end of the Middle Ages - The Destruction of the Shrines - Conclusion - Abbreviations - Notes - Select Bibliography - Index

Miracles and Pilgrims: Popular Beliefs in Medieval England

From the impact of the first monasteries in the seventh century, to the emergence of the local parochial system five hundred years later, the Church was a force for change in Anglo-Saxon society. It shaped culture and ideas, social and economic behaviour, and the organization of landscape and settlement. This book traces how the widespread foundation of monastic sites ('minsters') during c.670-730 gave the recently pagan English new ways of living, of exploiting their resources, and of absorbing European culture, as well as opening new spiritual and intellectual horizons. Through the era of Viking wars, and the tenth-century reconstruction of political and economic life, the minsters gradually lost their wealth, their independence, and their role as sites of high culture, but grew in stature as foci of local society and eventually towns. After 950, with the increasing prominence of manors, manor-houses, and village communities, a new and much larger category of small churches were founded, endowed, and rebuilt: the parish churches of the emergent eleventh- and twelfth-century local parochial system. In this innovative study, John Blair brings together written, topographical, and archaeological evidence to build a multi-dimensional picture of what local churches and local communities meant to each other in early England.

The Church in Anglo-Saxon Society

The Byzantine lists cataloguing the 'errors' of Latin Christians have been dismissed by generations of scholars as the writings of deranged fanatics In contrast, Tia M Kolbaba takes these texts seriously and presents an explanation of their significance that is both erudite and eminently readable The lists were written by Byzantines who believed that western Christians had fallen into heresy and impiety Systematically addressing each fault enumerated in the lists - including the Filioque, fasting on the Sabbath, prohibiting clerical marriage, eating unclean food, and crossing themselves the wrong way - Kolbaba traces the likely explanations of the differences in custom and ritual between eastern and western ChristiansShe considers when Byzantine Christians first raised a given issue and whether any ecclesiastical law speaks to the subject She discusses whether the Latins actually did what they were accused of and whether any Byzantine Christians also did what the Latins were accused of She also shows how misinterpretation, misunderstanding, and xenophobia played a role in exaggerating Latin and Byzantine differences Kolbaba skillfully argues that the lists represent a desperate effort by some Byzantines to retain their cultural independence as Latin dominance in the military and commercial spheres slowly strangled the eastern empire "The Byzantine Lists" also speaks meaningfully to the issue of xenophobia as it appears in every age: the effort to distinguish between 'us' and 'them' by establishing one's own culture as the norm and condemning difference on the other side

The Byzantine Lists: ERRORS OF THE LATINS

REB 55 1997 France p. 137-168 ; Tia Kolbaba, Meletios Homologetes On the Customs of the Italians. — Meletios Galesiotes (c. 1209-1286) s'opposa farouchement aux tentatives de Michel VIII Paleologue visant a reunir les Eglises de Rome et Constantinople. Entre 1276 et 1280, il ecrivit un poeme en vers politiques qui pretendait presenter les points essentiels de la doctrine orthodoxe regroupes en un seul texte. Cet article comprend une edition et une traduction du Logos 3, 1ere partie : «Contre les Italiens ou contre les Latins». Un commentaire detaille situe ce texte dans la tradition des listes des «erreurs» ou des «heresies» des Latins.

Meletios homologetes on the customs of the Italians

At the end of Late Antiquity, when this chapter begins, the Alps were a Great Divide between Mediterranean cultures and transalpine ones; Rome and Constantinople had more in common with one another than either did with Germanic groups in the north. The emperors in Constantinople still wielded enough authority in Rome to arrest popes who resisted their policies, and the papal apokrisiarios at the imperial court was an important figure in Rome. But by 1100 the popes themselves often came from north of the Alps, few in the West knew Greek, and imperial authority, when acknowledged in Rome, came from Germany. The Latin world, developing with, assimilated to, and combined with the Germanic world of northwestern Europe, had lost sympathy for imperial and Byzantine ways of ruling while developing its own hierarchies. The role and prestige of the popes in the western church was beyond the ken of Byzantines, while the role of the emperor in the eastern church puzzled and appalled Latin Christians. Theological and ritual differences added to a general sense of estrangement, reflected most famously in chronicles of the crusades. To describe relations between Greek and Latin Christians between the seventh century and the eleventh is, then, to write the history of the schism between the Roman Catholic and Greek Orthodox churches. Yet overabundant hindsight lurks in such a statement. A narrative which begins at the end – with schism – tends to overemphasize disagreements in earlier eras and to overlook charity and cooperation. It tends to rely on sources that “explain” the origins of the schism and to overlook sources that assume or explicitly say that there was no schism at all.

Latin and Greek Christians

Following the testimony of various western medieval authors, historians sometimes assert that Byzantines closed the Latin churches of Constantinople on at least two occasions and rebaptised Latin Christians who married Greek ones from c.1054 on. Both the polemical context of these accusations, however, and statements in contemporary Greek sources call these assertions into question. Latin churches were probably not closed by the Greek patriarch in 1054 or 1089, and rebaptism of Latin Christians was not the policy of the Constantinopolitan church at any point in the Middle Ages.

Tia M. Kolbaba

Papers

The Byzantine Lists: ERRORS OF THE LATINS

Meletios homologetes on the customs of the Italians

Latin and Greek Christians

On the closing of the churches and the rebaptism of Latins: Greek perfidy or Latin slander?

Fighting for christianity holy war in the byzantine empire