Scholars, Eyewitnesses, and Flesh-Witnesses of War: A Tense Relationship
Citations
50 citations
Cites background from "Scholars, Eyewitnesses, and Flesh-W..."
...Boas, pp. 646–60; Writing the Early Crusades: Text, Transmission and Memory, ed. by Marcus Bull and Damien Kempf (Woodbridge: Boydell, 2014); Marcus Bull, ‘The Eyewitness Accounts of the First Crusade as Political Scripts’, Reading Medieval Studies, 36 (2010), 23–37; Marcus Bull, ‘Views of Muslims and of Jerusalem in Miracle Stories, c. 1000–c. 1200: Reflections on the Study of the First Crusaders’ Motivations’, in The Experience of Crusading, 1: Western Approaches, ed. by Marcus Bull and Norman Housley (Cambridge: Cambridge University Press, 2003), pp. 13–38; Barbara Packard, ‘Remembering the First Crusade: Latin Narrative Histories 1099–c. 1300’ (unpublished PhD thesis, Royal Holloway, University of London, 2011); Nicholas L. Paul, ‘Crusade, Memory and Regional Politics in Twelfth Century Amboise’, Journal of Medieval History, 31 (2005), 127–41; Stephen J. Spencer, ‘Constructing the Crusader: Emotional Language in the Narratives of the First Crusade’, in Jerusalem the Golden: The Origins and Impact of the First Crusade, ed. by Susan B. Edgington and Luis García-Guijarro (Turnhout: Brepols, 2014), pp. 173–89; Christopher J. Tyerman, The Debate on the Crusades (Manchester: Manchester University Press, 2011); Kenneth B. Wolf, ‘Crusade as Narrative: Bohemond and the Gesta Francorum’, Journal of Medieval History, 17 (1991), 207–16....
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...56 Jed Chandler, ‘Eunuchs of the Grail’, in Castration and Culture in the Middle Ages, ed. by Larissa Tracy (Cambridge: D. S. Brewer, 2013), pp. 229–54; Kenneth Hodges, ‘Wounded Masculinity: Injury and Gender in Sir Thomas Malory’s Le Morte Darthur’, Studies in Philology, 106 (2009), 14–31 (pp. 26–27)....
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...Glick, Livesey and Wallis, pp. 352–53; Newton, ‘Constantine the African and Monte Cassino’, p. 23; Francis Newton, The Scriptorium and Library at Monte Cassino, 1058–1105, Cambridge Studies in Palaeography and Codicology, 5 (Cambridge: Cambridge University Press, 1998), p. 276....
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...We can only estimate the number of ‘camp followers’ within the crusader host, but Conor Kostick concluded that the pauperes were probably the largest social grouping on the First Crusade.28 The number of camp followers or non-combatants would have had an effect on both the provisioning needs and the carrying capacity of the host, both of which require precise figures in Engels’s formula: Engels assumes that each member of Alexander’s army was able to carry 30lb of provisions, and that sufficient pack animals would be available to carry extra supplies.29 Leaving aside the thorny issue of whether it is even possible to count the number of participants on a crusader expedition, while the strong and healthy could manage this load, we know that crusader marches also included those who were not able to physically contribute in this way: at Tripoli in 1099 the crusaders had to wait for ‘the feeble common people who were worn out by the exhaustion of the journey’ (debile uulgus pre lassitudine ui[a]e), while Barbarossa had wagons constructed to carry 26 Although the structure of Alexander’s army is not fully understood, the summary in A. B. Bosworth, Conquest and Empire: The Reign of Alexander the Great (Cambridge: Cambridge University Press, 1988), pp. 273–77, clearly shows that it was an organised military force....
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...Their work on the non-naturals was translated by Constantine the African, a monk of Monte Cassino, in the 1080s and his partial translation of Joannitius’s work, the Isagoge, was contained in the collection of works later known as the Articella, which was part of the standard curriculum for medical study in the nascent twelfth-century universities.3 3 Joannitius (Hunain ibn Ishaq), ‘Medical Theory and the Formation of the Articella (1): The Isagoge of Joannitius’, trans. by Faith Wallis, in Medieval Medicine: A Reader, ed. by Faith Wallis (Toronto: University of Toronto Press, 2010), pp. 139–56; Francis Newton, ‘Constantine the African and Monte Cassino: Elements and the Text of the Isagoge’, in Constantine the African and ʿAlī ibn al-ʿAbbās al-Maǧūsī: The Pantegni and Related Texts, ed. by Charles Burnett and Danielle Jacquart, Studies in Ancient Medicine, 10 (Leiden: Brill, 1994), pp. 16–47; Luis García-Ballester, ‘On the Origin of the “Six NonNatural Things” in Galen’, in Galen and Galenism: Theory and Medical Practice from Antiquity to the European Renaissance, ed. by Jon Arrizabalaga and others, Variorum Collected Studies Series, 710 (Aldershot: Ashgate, 2002), essay IV (first publ. in Galen und das hellenistische Erbe, ed. by Jutta Kollesch and Diethard Nickel (Stuttgart: Franz Steiner, 1993), p. 105–15); Pedro Gil-Sotres, ‘The Regimens of Health’, in Western Medical Thought from Antiquity to the Middle Ages, ed. by Mirko D. Grmek, trans. by Antony Shugaar (Cambridge, MA: Harvard University Press, 1998), pp. 291–318....
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29 citations
Cites background from "Scholars, Eyewitnesses, and Flesh-W..."
...Harari suggests that academic scholars prefer ‘eyewitnesses’, who deal with ‘observable facts’, to ‘flesh-witnesses’ (Harari 2009)....
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...To illustrate this, Harari aptly points to how in conferences on war and genocide, participants still expect to be provided with plenty of refreshments, comfortable chairs and well-air-conditioned rooms (Harari 2009, 225)....
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...This term he borrows and develops from a French World War I soldier who wrote that ‘the man “who has not understood with his flesh cannot talk to you about it”’ (Harari 2009, 215).1 The claim here is that war is something that must be experienced through and with the flesh....
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...(Harari 2009, 225) For him, scholarly accounts of war and ‘flesh-witness’ accounts are ‘rival authorities’ (Harari 2009)....
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27 citations
Cites background from "Scholars, Eyewitnesses, and Flesh-W..."
...…a way of thinking about this problematic through the notion of ‘flesh witnessing’, a phrase drawn from the observation of a French soldier from the First World War that one ‘who has not understood with his flesh cannot talk to you about it [the experience of war]’ (quoted in Harari 2009, 215)....
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...Flesh witnessing, on the other hand, offers a more ‘novel authority…which is based not on the observation of facts but on having undergone personal experience’ (Harari 2009, 217)....
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...Concluding thoughts: Women as flesh witnesses in humanitarianism This article explores what we can learn about embodied difference in humanitarianism and peacebuilding by taking seriously women’s memoirs as a form of ‘flesh witnessing’ (Harari 2009)....
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...I argue that humanitarian memoirs, as a form of ‘flesh witnessing’ (Harari 2009), offer an interesting way of thinking about difference as embodied....
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...In contrasting flesh witnessing with eye witnessing, Harari (2009) notes the different kind of authority associated with each....
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27 citations
Cites background from "Scholars, Eyewitnesses, and Flesh-W..."
...According to Yuval Noah Harari (2009), who analysed witnessing in war zones, this act may assume two forms: eyewitness accounts, which aim to convey objective facts as seen by a person who directly observed a specific situation, and flesh-witness narratives, which aim to share experiences that the authors themselves have undergone, thus exercising their authority to tell a story....
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...According to Yuval Noah Harari (2009), who analysed witnessing in war zones, this act may assume two forms: eyewitness accounts, which aim to convey objective facts as seen by a person who directly observed a specific situation, and flesh-witness narratives, which aim to share experiences that the…...
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25 citations
References
1,208 citations
Additional excerpts
...For the characteristics of flesh-witnessing in battle narratives see also Forrest 32; Harari 2004b: 67–68, 72, and 184–86; Herzog 1992: 5, 90–138; Hynes 1998: 1–2, 11, 16–17, and 26–27; and Muse 1995: 164–65; as well as, more generally, Cobley 1993; Fussell 1975; Hynes 1990; Leed 1979; Linder 1996; and Watson 2004....
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...…of flesh-witnessing in battle narratives see also Forrest 32; Harari 2004b: 67–68, 72, and 184–86; Herzog 1992: 5, 90–138; Hynes 1998: 1–2, 11, 16–17, and 26–27; and Muse 1995: 164–65; as well as, more generally, Cobley 1993; Fussell 1975; Hynes 1990; Leed 1979; Linder 1996; and Watson 2004....
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...Cobley, Evelyn....
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