Selasa, 29 Juli 2014

? Free PDF Civil Disabilities: Citizenship, Membership, and Belonging (Democracy, Citizenship, and Constitutionalism)From University of Pennsylvani

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Civil Disabilities: Citizenship, Membership, and Belonging (Democracy, Citizenship, and Constitutionalism)From University of Pennsylvani

An estimated one billion people around the globe live with a disability; this number grows exponentially when family members, friends, and care providers are included. Various countries and international organizations have attempted to guard against discrimination and secure basic human rights for those whose lives are affected by disability. Yet despite such attempts many disabled persons in the United States and throughout the world still face exclusion from full citizenship and membership in their respective societies. They are regularly denied employment, housing, health care, access to buildings, and the right to move freely in public spaces. At base, such discrimination reflects a tacit yet pervasive assumption that disabled persons do not belong in society.

Civil Disabilities challenges such norms and practices, urging a reconceptualization of disability and citizenship to secure a rightful place for disabled persons in society. Essays from leading scholars in a diversity of fields offer critical perspectives on current citizenship studies, which still largely assume an ableist world. Placing historians in conversation with anthropologists, sociologists with literary critics, and musicologists with political scientists, this interdisciplinary volume presents a compelling case for reimagining citizenship that is more consistent, inclusive, and just, in both theory and practice. By placing disability front and center in academic and civic discourse, Civil Disabilities tests the very notion of citizenship and transforms our understanding of disability and belonging.

Contributors: Emily Abel, Douglas C. Baynton, Susan Burch, Allison C. Carey, Faye Ginsburg, Nancy J. Hirschmann, Hannah Joyner, Catherine Kudlick, Beth Linker, Alex Lubet, Rayna Rapp, Susan Schweik, Tobin Siebers, Lorella Terzi.

  • Sales Rank: #197435 in Books
  • Published on: 2015-01-28
  • Original language: English
  • Number of items: 1
  • Dimensions: 9.30" h x .90" w x 6.30" l, .0 pounds
  • Binding: Hardcover
  • 320 pages

Review

"Civil Disabilities leaves no doubt that disability is central to the history, theory, and acts of citizenship. This marvelous collection of smart and varied essays argues that ideologies of disability draw the lines of membership and belonging that shape all of our lives—legally, economically, politically, and socially. Scholars of citizenship, from both the humanities and social sciences, will benefit from this book."—Kim E. Nielson, University of Toledo



"Civil Disabilities is a seriously interdisciplinary examination of the ways ideas of citizenship are deeply linked to disability, disabled people, and their families. Essays written by distinguished scholars educate us in this crucial area that is too often overlooked or given short shrift. An illuminating and truly educational book."—Lennard Davis, University of Illinois at Chicago

About the Author
Nancy J. Hirschmann is Professor of Political Science at the University of Pennsylvania and author of Gender, Class, and Freedom in Modern Political Theory and The Subject of Liberty: Toward a Feminist Theory of Freedom. Beth Linker is Associate Professor in the Department of the History and Sociology of Science at the University of Pennsylvania and author of War's Waste: Rehabilitation in World War I America.

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Senin, 28 Juli 2014

? Ebook The Listener's Voice: Early Radio and the American Public, by Elena Razlogova

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The Listener's Voice: Early Radio and the American Public, by Elena Razlogova

During the Jazz Age and Great Depression, radio broadcasters did not conjure their listening public with a throw of a switch; the public had a hand in its own making. The Listener's Voice describes how a diverse array of Americans—boxing fans, radio amateurs, down-and-out laborers, small-town housewives, black government clerks, and Mexican farmers—participated in the formation of American radio, its genres, and its operations.

Before the advent of sophisticated marketing research, radio producers largely relied on listeners' phone calls, telegrams, and letters to understand their audiences. Mining this rich archive, historian Elena Razlogova meticulously recreates the world of fans who undermined centralized broadcasting at each creative turn in radio history. Radio outlaws, from the earliest squatter stations and radio tube bootleggers to postwar "payola-hungry" rhythm and blues DJs, provided a crucial source of innovation for the medium. Engineers bent patent regulations. Network writers negotiated with devotees. Program managers invited high school students to spin records. Taken together, these and other practices embodied a participatory ethic that listeners articulated when they confronted national corporate networks and the formulaic ratings system that developed.

Using radio as a lens to examine a moral economy that Americans have imagined for their nation, The Listener's Voice demonstrates that tenets of cooperation and reciprocity embedded in today's free software, open access, and filesharing activities apply to earlier instances of cultural production in American history, especially at times when new media have emerged.

  • Sales Rank: #3363339 in Books
  • Published on: 2011-09-15
  • Original language: English
  • Number of items: 1
  • Dimensions: 9.10" h x .90" w x 6.00" l, 1.05 pounds
  • Binding: Hardcover
  • 224 pages

Review

"In The Listener's Voice, Elena Razlogova organizes a wealth of fascinating data in order to overturn fundamental assumptions about early radio. While many have seen early radio as a top-down enterprise, Razlogova uses the concept of reciprocity to show that listeners supplied producers with the feedback they needed to improve sound quality and develop entertaining programs. This is a truly exciting and engaging book."—Kathy M. Newman, Carnegie Mellon University

About the Author
Elena Razlogova is Associate Professor of History at Concordia University in Montreal.

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Sabtu, 26 Juli 2014

~~ Download PDF The Life of Benjamin Franklin, Volume 3: Soldier, Scientist, and Politician, 1748-1757, by J. A. Leo Lemay

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The Life of Benjamin Franklin, Volume 3: Soldier, Scientist, and Politician, 1748-1757, by J. A. Leo Lemay

Described as "a harmonious human multitude," Ben Franklin's life and careers were so varied and successful that he remains, even today, the epitome of the self-made man. Born into a humble tradesman's family, this adaptable genius rose to become an architect of the world's first democracy, a leading light in Enlightenment science, and a major creator of what has come to be known as the American character. Journalist, musician, politician, scientist, humorist, inventor, civic leader, printer, writer, publisher, businessman, founding father, philosopher—a genius in all fields and a bit of a magician in some.

Volume 3 begins in the year 1748, when Franklin was known in Pennsylvania as clerk of the Pennsylvania Assembly and in the Middle Colonies as the printer and editor of Poor Richard's Almanac and the Pennsylvania Gazette, the best-known colonial publications. By the middle of 1757, where this volume leaves off, he had become famous in Pennsylvania as a public-spirited citizen and soldier in the conflicts of the Seven Years' War; well known throughout America as a writer, politician, and the most important theorist and patriot of the American empire; and renowned in the western world as a natural philosopher. This volume tells the story of that transformation.

  • Sales Rank: #2043778 in Books
  • Brand: Brand: University of Pennsylvania Press
  • Published on: 2008-11-18
  • Original language: English
  • Number of items: 1
  • Dimensions: 9.50" h x 2.30" w x 6.60" l, 3.04 pounds
  • Binding: Hardcover
  • 768 pages
Features
  • Used Book in Good Condition

About the Author
J. A. Leo Lemay (1935-2006) was H. F. du Pont Winterthur Professor of English at the University of Delaware. He wrote extensively on early American literature and is the author of the bestselling volumes 1 and 2 of The Life of Benjamin Franklin, also available from the University of Pennsylvania Press.

Excerpt. © Reprinted by permission. All rights reserved.

Preface

At the beginning of 1748, Franklin was known in Pennsylvania as clerk of the Pennsylvania Assembly and in the Middle Colonies as the printer and editor of Poor Richard's Almanac and the Pennsylvania Gazette (the best colonial newspaper). By the middle of 1757, however, he had become famous in Pennsylvania as a public-spirited citizen and a soldier; well-known throughout America as a writer, politician, and the most important theorist of the American empire; and renowned in the western world as a natural philosopher. This volume tells the story of that transformation.

In late 1747, Britain's war with Spain and France had been under way since 1741 and 1744, respectively. French and Spanish ships were raiding up and down the Atlantic coast of the colonies and even in the Delaware Bay. With an organized force of less than several hundred, enemy troops could have plundered the entire city of Philadelphia. The Pennsylvania Assembly, dominated by the Quaker Party, refused to provide defense. Franklin proposed a volunteer militia, aroused the public, and raised more than ten thousand volunteer troops in Pennsylvania. He organized a successful lottery that raised funds to buy cannon and build fortifications to defend Philadelphia. When peace was proclaimed in August 1748, he was the most popular person in Pennsylvania.

During the same period, Franklin devoted whatever time he could spare to electricity. News concerning its inexplicable marvels had appeared in popular magazines in 1745. In 1746 European electrical experimenters created the Leyden jar, an early capacitor. It could build up and store an electric charge that would be released when the inside and outside of the bottle were connected. Its effects were astonishing. Two hundred Swiss guards, with hands joined, would all be shocked and jump instantaneously upon receiving the electric charge. No one understood how the Leyden jar worked. Franklin offered the first good explanation, based partly on the atomic theories of the Greeks. He theorized that electricity was not created; rather, it separated existing elements into positive and negative charges. He also suggested that atmospheric electricity existed; hypothesized that lightning was an electrical discharge; and experimented to test the hypothesis. During the first several years of his electric experiments, English electricians ridiculed him. Then, following Franklin's directions, the French tested and proved correct his theories that clouds could contain electric charges and that lightning was electrical in nature. He quickly became the best-known living natural philosopher, and the Royal Society of London awarded him its Copley medal in 1753—the most prestigious existing scientific award, comparable to today's Nobel Prize.

Franklin was also interested in weather, and like all almanac makers, he wondered if one could go beyond the comments on the seasons and prediction of eclipses. Almost by accident, he tracked the progress of hurricanes and found that although the winds in the great storms blew from the northwest, the storms actually moved up from the southeast. Having established the southeast-to-northwest direction in which the storms moved, he hypothesized why and where they started and why they traveled in a northwest direction. Taking into account the effects of trade winds, the Appalachian Mountains, and the behavior of hot and cold air, his hypotheses were simple, crude, and brilliant. So too were his ruminations on tornadoes, whirlwinds, and waterspouts. They were the best explanations, thought Captain James Cook, that existed. Franklin was America's first scientific weatherman.

In 1749 Franklin started the Academy and College of Philadelphia (now the University of Pennsylvania). Franklin's basic idea for the academy was to educate youths from approximately the thirteen to eighteen in ways that would prepare them either for further study or for a career in business. It was a radically different education, which he projected as an alternative to the apprenticeship system and to the existing elite academic schools. The latter taught youths Latin and a little Greek, which were the requirements for entrance into the colleges of the day—Harvard, Yale, and William and Mary—where one further studied Latin and Greek. The apprenticeship system taught a youth a specific trade, which he then practiced for the remainder of his life. Franklin's Academy of Philadelphia would be primarily an English, mathematical, and agricultural school, with the study of modern languages (French, Spanish, and German) emphasized rather than Latin and Greek. But the major financial contributors to the Academy wanted the traditional curriculum; Latin and Greek at first supplemented and then gradually superseded Franklin's proposed curriculum.

While the academy was taking shape, Dr. Thomas Bond came to Franklin with a project for starting a hospital "for the Reception and Cure of poor sick Persons." Bond was finding it impossible to interest enough people to contribute funds. Franklin subscribed £25 and wrote "on the Subject in the Newspapers." Despite their joint efforts, the money was insufficient, so Franklin appealed to the legislature. When the proposal ran into trouble there, Franklin came up with the idea of the first matching grant. Partially because the assemblymen doubted that Franklin and Bond would be able to raise the necessary amount, the House unanimously passed the bill on 1 February 1750/1, granting £2,000 if the projectors first raised £2,000 privately. Years later, Franklin wrote: "I do not remember any of my political Manoeuvres, the Success of which gave me at the time more Pleasure. Or that in after-thinking of it, I more easily excus'd myself for having made some Use of Cunning" (A 123).

Although Franklin planned to add a college to the academy, when the Academy and College of Philadelphia was officially chartered in 1754, it featured, to Franklin's chagrin, the traditional subjects. It was even in danger of becoming primarily a school for ministers, like Harvard and Yale. It remained nonsectarian, however, and within a few years two medical students, whom Franklin had encouraged, started a medical school. That began the transformation of the Academy and College of Philadelphia into a university. The medical school offered superior training, partly because of the Pennsylvania Hospital. In it, the students could attend the doctors on their rounds of the patients and learn about various illnesses and possible remedies. The first medical school in the colonies, it featured empirical training comparable to the best anywhere in the world.

In imitation of the Union Fire Company (which Franklin had started in 1736), six other fire companies were founded in Philadelphia, and by 1751 they met together quarterly to practice fire fighting. That year, Franklin used these companies as a base for projecting an insurance company against loss by fire. Franklin served as its president for two years, but after it became successful and financially sound, he left it to its fortune.

While increasingly more of a national and international figure because of his improvements to the common stove and especially because of his electrical experiments, Franklin also took a greater interest in politics. Like numerous Americans, he was irritated by English condescension to Americans and by the English assumption of superiority. In the spring of 1751, his frequent rumblings of discontent with English attitudes erupted. England's dumping of felons into the American colonies, and the Board of Trade's sneering comment that transporting felons provided for "the better peopling of America," outraged him. In the most furious attack on the English authorities before the Stamp Act, Franklin compared the British transporting of criminals to dumping toilets on the dining tables of Americans. "Jakes on our Tables!" became the first widely reprinted editorial in American journalism. A month later, May 1751, Franklin reinforced his news reports and editorial with a savage satire, "Rattlesnakes for Felons," which proposed sending rattlesnakes to England as a suitable return for the English criminals.

Earlier that year, in January 1751, Franklin had proposed a plan for the union of the colonies. The farsighted proposal became a blueprint for Franklin's Albany Plan of 1754. Before the end of 1751, Franklin drafted the fundamental document of the American Revolution, "Observations Concerning the Increase of Mankind, Peopling of Cities, etc." It showed that within every twenty-five years, America's population doubled, whereas England's and Europe's population would not double in five hundred years. Thus, within a century, America's population would be larger than England's, and if the colonies remained within the British empire, an American city would likely become the empire's capital. "Observations Concerning the Increase of Mankind" circulated widely in manuscript in England and America, but it was not published until 1755. All the major revolutionaries—Washington, Jefferson, Adams, and so on—knew "Observations," and all of them, in part because Franklin had proven it, believed in the future greatness of America. As the most significant study of the influence of the frontier on American history, "Observations" influenced not only the future American rebellion but also the succeeding intellectual achievements of Richard Price, Adam Smith, Thomas Malthus, Charles Darwin, and Frederick Jackson Turner.

Franklin officially entered politics in his annus mirabilis, 1751. Though he had been clerk of the Pennsylvania Assembly since 1736, and though he had—as a writer, reporter, and editor—influenced votes and elections ever since his Modest Enquiry into the Nature and Necessity of a Paper Currency (1729), he himself had no vote in the assembly. But in May 1751, after the death of a Philadelphia representative, he was elected to the Pennsylvania House. He quickly became its most active assemblyman, serving on more committees than anyone and writing the reports for the committees on which he served.

Though Governor James Hamilton and other Proprietary Party members hoped that Franklin might join them, the Proprietary Party tended to believe more in social hierarchy, in the privileges of the elite, and in the authority of the proprietors and of Great Britain than did the Quaker or Popular Party. In one area, defense, Franklin agreed with the Proprietary Party. He thought Pennsylvania should support troops for its defense on the Pennsylvania frontier and the Delaware Bay and should even contribute to colonial military expeditions like the one to Cape Breton in 1745. But in all other ways, Franklin's views were closer to those of the Quaker Party. The Proprietary Party could be regarded as Pennsylvania's version of England's Tory Party, and the Quaker Party as Pennsylvania's Whigs. Franklin was a radical egalitarian all his life. Not all Quaker Party members were Quakers, but many were, and some were pacifists. Nevertheless, he identified with the Quaker Party and immediately became its leader. The moderate Quaker Isaac Norris remained in the most powerful position in the Pennsylvania Assembly, Speaker, but Franklin became the Quaker Party's driving force.

In Franklin's first assembly session (which was the third and last for the assembly of 1750-51), Speaker Norris assigned him to a committee that focused on the expense entailed in conducting Indian affairs; as they had become increasingly expensive; the proprietors, who were the primary beneficiaries of the treaties, refused to bear any of the cost. For the assembly, Franklin wrote a message reminding Governor James Hamilton that the assembly had previously asked whether the proprietors would not contribute part of the expense of Indian treaties. Hamilton replied that the proprietors did not intend to pay for any part of the expenses and that they would prefer not to hear again about the matter. Franklin promptly drafted a series of resolves blasting the proprietors for their parsimony, unfairness, and arrogance. The assembly unanimously approved the resolves on 22 August 1751. It should have become clear at that time to anyone who was aware of the assembly's actions that Franklin had become a Quaker Party leader.

The chief proprietor of the Proprietary Colony of Pennsylvania, Thomas Penn, had resolved to raise all the money for himself that he could. He did so primarily by controlling the land: he sold land at a high price to Pennsylvania settlers and charged them a comparatively small quitrent thereafter. Though his grandfather William Penn had been given the land by King Charles II, William Penn had also bought the land that would be settled from the Indians. He then sold land to the colonists at a profit. Thomas Penn continued that practice but took greater advantage of the Indians and the colonists.

Believing that the Pennsylvania Assembly was becoming too powerful, Thomas Penn decided that he or his primary deputy, the lieutenant governor of Pennsylvania (in practice, the lieutenant governor in Pennsylvania was called the governor), would control the funds the assembly raised. Further, Penn forbade the governor to pass any act of assembly that taxed his estate in Pennsylvania. Penn demanded a £5,000 bond from his governors to observe the secret instructions.

Though Franklin had retired as a printer at the beginning of 1748, he remained active in selecting the contents of the Pennsylvania Gazette, and he annually compiled Poor Richard's Almanac. His income as postmaster of Philadelphia and comptroller of the postal service in America supplemented his income from his printing partnership. As comptroller, he improved the routines, routes, and schedules of the post office by traveling north to New England in the late summer of 1753. Because of his electrical experiments, he was granted an honorary master of arts degree by Harvard and then by Yale. Later in 1753, he was appointed joint deputy postmaster general of the American post office. He had previously, as postmaster of Philadelphia and then as comptroller of the American post office, designed a short and simple post office form that systemized postal accounting, and now he determined to improve the frequency and the geographical extent of the postal system. The American post office had never been profitable, but Franklin made it so.

In the early 1750s, the French began to build a series of forts from Lake Erie down the Allegheny River to present-day Pittsburgh. They claimed the land from the Great Lakes to the Ohio River and from it to the Mississippi River and to New Orleans. The French and the English colonists carried on an unofficial war, mainly on the western side of the Appalachian Mountains. While the colonists unofficially fought the French, the individual colonies competed with one another. Thus the Ohio Company of Virginia set up a post at what became Pittsburgh and indirectly claimed that part of Pennsylvania as its own. On 17 April 1754, a large French force ousted the small party of Virginians at that location and set up Fort Duquesne. Strategically, it was the key to the Ohio Valley and to the rivers that flowed from the northeast into the Mississippi. Encouraged by the French, Indians who were allied with them began to kill the English frontier settlers. The settlers asked for protection, and the Pennsylvania Assembly, despite its pacifist members, passed money supply bills—which Franklin wrote—to provide funds for armaments and troops. But the governor, following Thomas Penn's secret instructions, rejected the bills of 1753 and 1754 for two reasons: (1) he was not given control of all the funds raised, and (2) the bills would draw interest from the Loan Office, with which the assembly could finance the state. Later, when the bills became a direct tax, the governor rejected them because they would also tax the proprietors' Pennsylvania estates. Since the governor did not reveal to the legislature the real reasons for rejecting the bills, the assemblymen were not certain why the money bills were continually rejected, but they suspected it was because of Penn's secret instructions.

In the early fall of 1753, Isaac Norris and Franklin, representing the assembly, and Richard Peters, representing the governor, attended an Indian treaty at Carlisle, Pennsylvania, attempting to renew friendship with the Indians along the Ohio River whose lands the French were invading. The treaty was the first in which Franklin had an active role, but the treaty was inconclusive. One result was that Franklin wrote an Indian trade bill that would eliminate the whiskey-trading whites and supply the Indians with goods at less expensive prices. The assembly passed it, but the governor rejected it because the bill would lessen the proprietors' profits.

Although the English colonists vastly outnumbered the French in America, they were politically divided, while the French were united. The French military was stronger than that of any single English colony. The solution recommended by friendly Indians of the Six Nations (the great league of the Iroquois) was that the English colonies unite. On 4 May 1754, reporting news of the French taking the Virginians' fort at Pittsburgh, Franklin dramatized the English predicament with America's most famous cartoon: a drawing of a cut snake over the words "JOIN, or DIE." Initials of the various colonies appeared under the parts of the cut snake. Most American newspapers of the day copied the cartoon, and they resurrected it after the Stamp Act passed (1765) to urge colonial unity and, later, independence.

Alarmed by news that some of the Six Nations were dissatisfied with the behavior of the English, the British authorities recommended that the various colonies renew their friendship with the Iroquois and that the colonies join together to fight the French and hostile Indians. A meeting was called at Albany. Delegates came from Massachusetts, Rhode Island, Connecticut, Pennsylvania, and Maryland. Franklin was one of the four councillors appointed from Pennsylvania. On the way to Albany, he revised his 1751 scheme of union and presented it at the Albany Conference. The Indian treaty went hand in hand with the meetings on the union of the colonies. The delegates presented other plans of union, but Franklin's was preferred. It was modified and subsequently approved on 10 July 1754 by a majority of the councillors present at Albany.

The Albany Plan, however, failed to win the approval of a single colony. Most colonies feared they would lose some portion of their autonomous power. By the time the British authorities received it, they believed they had settled the immediate problem by sending General Edward Braddock with an army to attack the French. The British authorities were also concerned that a united America might become a completely different entity than a group of separate, weak colonies. The Albany Plan did not recommend a political unification of the colonies, but it did call for their united defense and for a single policy for their future growth. Franklin no doubt hoped the colonies would gradually develop into a political federation. Most of the delegates who drew up the Articles of Confederation of the Continental Congress were familiar with the Albany Plan. Further, most members of the Constitutional Convention of 1788 were aware of both the Albany Plan and the Articles of Confederation when they wrote the constitution creating the United States. Perhaps the Albany Plan had no influence on later developments; perhaps it had some.

In January and February 1754, Franklin and William Hunter, joint deputy postmasters general of North America, went to Maryland to improve the mail service south of Philadelphia, and in the fall, they journeyed north as far as Maine. Franklin renewed old friendships in Boston and made new ones. The most amazing revelation was the frank Americanism of Franklin's letters to Massachusetts governor William Shirley. In December 1754, Franklin condemned English mercantilism, especially the Acts of Trade and Navigation; censured the English authorities for favoring small groups of English merchants over the thousands of American colonists; said that Americans would not accept representation in Parliament unless they were granted a fair number of seats and unless Parliament first repealed all the old anti-American acts; criticized English attitudes toward America; and claimed that if any group deserved favor, it should not be the stay-at-home English but the adventurous Americans. Governor Shirley must have been dumbfounded at Franklin's opinions. Bits and pieces of Franklin's Americanism had appeared earlier, but these statements were stronger than previous ones, partly because they were, comparatively, gathered together, and unlike Franklin's earlier anonymous or pseudonymous writings, these were not only signed by Franklin but directed to, arguably, the most important English official in America.

In the first days of January 1755, Franklin journeyed from Boston to Rhode Island with Catharine ("Katy") Ray, the first of several younger women who became infatuated with the fun-loving, flirtatious, famous American. Opinions differ, but I do not believe that they had sex. She was, however, evidently in love with him, and he was fond of her. Their letters are delightful and intriguing—Franklin's, in particular, are simply fun. They remained friends throughout their lives.

Back in Philadelphia (1755), Franklin found that Pennsylvania's new governor, Robert Hunter Morris, had already become embroiled with the Pennsylvania Assembly. Though Franklin remained the strongest advocate of a militia and of taxes for defense, the Quaker Party was reluctant to grant more than token amounts of money, and the governor rejected whatever money bills the House passed. Outraged by the inaction of the government, frontier settlers delivered the bodies of killed and scalped settlers to the steps of the statehouse (Independence Hall) in Philadelphia. When General Edward Braddock arrived in America, he was furious that Pennsylvania had done nothing (so he had been told by Thomas Penn before leaving England and by Governor Morris after coming to America) to help the war effort.

Unofficially, the Pennsylvania Assembly asked Franklin to see Braddock and to explain that the governor consistently vetoed their bills for defense. With his son, Franklin visited Braddock's camp on the frontier in the late spring of 1755, set up a mail route for the British army, had the Pennsylvania legislature send food and supplies to the British officers, and secured wagons to haul Braddock's cannons and supplies to Fort Duquesne. Braddock celebrated Franklin's help. But the general was "shamefully defeated" (George Washington's words) near Fort Duquesne and died of his wounds. In the late summer of 1755, the Pennsylvania frontier was worse-off than before Braddock arrived.

The assembly had passed bills for defense in 1752, 1753, and 1754 that Governors Hamilton and Morris vetoed. In 1755, however, Franklin crafted and the House passed two small measures for defense: one lent money that the House borrowed on its own credit, and the other raised money from the General Loan Office. Another new governor, William Denny, arrived late in 1755 with the same secret instructions from Thomas Penn. As the Pennsylvania Assembly passed bills for defense and Denny refused them, public opinion became aroused against the proprietors and their governors—not only in Pennsylvania and in England but even within the ranks of the British authorities. Therefore, Thomas Penn decided to give a "free gift" of £5,000 toward the defense of the province. Upon that news, the legislature promptly passed a £55,000 bill for defense. With money forthcoming, Franklin ushered a militia bill through the legislature on 25 November 1755 and wrote a dialogue urging the bill's acceptance. The militia and the supply bills passed. As one of the commissioners in charge of spending the money, he journeyed with the governor and others to the frontier in December 1755.

Penn's "free gift" turned out to be funds raised from past-due quitrents, many of which were owed by settlers in or near the frontier. Raiding by hostile Indians left many settlers unable to farm. Penn ordered his receiver-general of rents to be merciless—pay or lose the land. In consequence, Franklin and others assailed Penn and the governor. Franklin thought Penn proud, avaricious, and despicable; Penn thought Franklin a rabble-rousing, contemptible leader of the poor and "lower sort" of people.

Hostile Indians had wiped out the Moravian town of Gnadenhütten, on the frontier in Northampton County, on 24 November 1755. Governor Denny and the commissioners sent a militia force there in December, but Indians attacked and killed the troops. Knowing that Franklin was the most popular commissioner, Denny asked him to take charge of the military in Northampton County. (This was a win-win situation: if Franklin succeeded, good; if he failed, the governor would be rid of the most popular opposition leader—permanently!) Franklin accepted. In January 1756, "General" Franklin went to Bethlehem, marched to Gnadenhütten in the miserable January weather, built a fort there, and sent out troops to build other forts. While at Gnadenhütten (and whenever he was away from Philadelphia for more than a week or so), Franklin wrote Deborah and she wrote him. Their letters are loving exchanges, none more so than those Franklin managed to pen while on the frontier.

In February, Franklin returned to Philadelphia and to the assembly sessions where a revised version of his former bill for improving the police passed. In March he traveled to Virginia to inspect postal routes from Philadelphia and, while in Williamsburg, received an honorary master's degree (his third) from the College of William and Mary. From 16 June to 28 July, he conferred in New York with America's new commander in chief, Lord Loudoun, on post office communications and Pennsylvania politics. In the fall, Governor Denny, James Hamilton, and he made a military inspection tour of the frontier, returning on 14 October for the new assembly's opening.

Governor Denny and the commissioners rode to Easton early in November 1756 for a treaty with Teedyuscung and the Delaware/Lenni Lenape Indians. Franklin wrote Governor Denny's Indian treaty speeches and inquired into the reasons why the Indians had become disaffected with the Pennsylvanians. The Delaware Indians suggested that fraud in land dealings and in trade were underlying causes, but they said the immediate cause was simply the war between France and England, with each side succeeding in getting some Indians to fight with them. After their return, Franklin and Isaac Norris renewed their attempts to pass an Indian trade bill. Their former one had passed the assembly on 11 November 1755, but the proprietary authorities had stalled, then suggested revisions for the bill, and then stalled on the revised bill. It never passed.

By November 1756 fighting on the frontier exhausted the funds. Only a little more than £1,000 of Thomas Penn's £5,000 "gift" had come in, and Governor Denny continued to veto the assembly's money bills because they either taxed the proprietors or did not grant the governor complete control of the funds. Franklin wrote the assembly's rallying cry: "Those who would give up essential Liberty, to purchase a little temporary Safety, deserve neither Liberty nor Safety." But as the French and their Indian allies killed more people on the frontier, Franklin and the assembly submitted and passed a tax bill that did not tax the proprietors. The governor vetoed it, however, because he would not entirely control its funds. Refusing to concede further, the assembly instead voted to send Franklin as its agent to petition the British authorities. The assembly believed that it should have the right to tax Thomas Penn's holdings along with all others and that it should control how the money was spent.

Having agreed on 3 February 1757 to sail to England as the Pennsylvania Assembly's agent, Franklin prepared to go to New York to embark, but Lord Loudoun intended to come to Philadelphia to confer with various governors and asked Franklin to remain there, perhaps in part to discuss postal routes but certainly to discuss Pennsylvania politics. Franklin remained and conferred with Lord Loudoun, who finally advised Governor Denny to pass the assembly's tax bill. Franklin went to New York in March but had to wait until June before the indecisive Lord Loudoun finally allowed a packet to sail. At sea, the ever-curious Franklin began his observations on the effect of oil on water, and on the relation between the temperature of the sea and the course of the Gulf Stream. It was at sea, too, that he wrote one of his best-known but often misunderstood efforts, The Way to Wealth

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Although Dr. LeMay passed away before he could finish his definitive biography of Benjamin Franklin, there is no better understanding of and better researched account of Franklin's life. The present three volumes follow Franklin through 1757. This is an unfinished masterpiece. Don't read any other biography of Franklin for the first 51 years of his life. After reading LeMay, you feel you know Franklin.

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Dark Age Bodies: Gender and Monastic Practice in the Early Medieval West (The Middle Ages Series), by Lynda L. Coon

In Dark Age Bodies Lynda L. Coon reconstructs the gender ideology of monastic masculinity through an investigation of early medieval readings of the body. Focusing on the Carolingian era, Coon evaluates the ritual and liturgical performances of monastic bodies within the imaginative landscapes of same-sex ascetic communities in northern Europe. She demonstrates how the priestly body plays a significant role in shaping major aspects of Carolingian history, such as the revival of classicism, movements for clerical reform, and church-state relations. In the political realm, Carolingian churchmen consistently exploited monastic constructions of gender to assert the power of the monastery. Stressing the superior qualities of priestly virility, clerical elites forged a model of gender that sought to feminize lay male bodies through a variety of textual, ritual, and spatial means.

Focusing on three central themes—the body, architecture, and ritual practice—the book draws from a variety of visual and textual materials, including poetry, grammar manuals, rhetorical treatises, biblical exegesis, monastic regulations, hagiographies, illuminated manuscripts, building plans, and cloister design. Interdisciplinary in scope, Dark Age Bodies brings together scholarship in architectural history and cultural anthropology with recent works in religion, classics, and gender to present a significant reconsideration of Carolingian culture.

  • Sales Rank: #1240050 in Books
  • Brand: Brand: University of Pennsylvania Press
  • Published on: 2010-11-09
  • Original language: English
  • Number of items: 1
  • Dimensions: 9.10" h x 1.50" w x 6.20" l, 1.80 pounds
  • Binding: Hardcover
  • 416 pages
Features
  • Used Book in Good Condition

Review

"Dark Age Bodies stands the conventional view of early medieval monasticism on its head. It displaces commonplaces that monks were desexualized, ascetic, and celibate beings whose life, ideologies, and material surroundings were gender-free. Coon brilliantly deploys the rich array of recent sophisticated studies of Roman sex and gender, especially masculinities, to argue that western, specifically Benedictine, monasticism was predicated on same-sex hierarchies."—Julia Smith, University of Glasgow

About the Author
Lynda L. Coon is Associate Professor of History at the University of Arkansas. She is the author of Sacred Fictions: Holy Women and Hagiography in Late Antiquity, also available from the University of Pennsylvania Press.

Excerpt. © Reprinted by permission. All rights reserved.

Introduction
Dark Age Bodies

An image of an early medieval monk dressed in humble attire and kneeling under a vibrant red cross appears in Plate 1 of this book. The hands of the monk, graceful and eloquent, are extended in a gesture of supplication, and his tonsure signifies his world-renouncing status. Subjugated by the weight of the cross, the monk's body appears to lean on the words running left to right across the page. Within the contours of his body, bold red letters stand out and link him to the cross hovering over his head. The red letters form a separate poem within the longer series of verses moving across the manuscript in a horizontal line. That poem reads: "O Christ, in your clemency and your holiness, I beseech you to protect me, Hrabanus, on the Day of Judgment." The stanzas on the horizontal and vertical arms of the cross are identical: "O Wood, I pray to you, you who are an altar, that I may be carried up and placed on your heights." Poetry clarifies the meaning of the holy man's gesture: he is offering his body as a sacrifice at the onslaught of the apocalypse.

The folio is from an acrostic poem of the ninth century, Hrabanus Maurus's In Honor of the Holy Cross, a masterpiece that gives viewers a rare portrait of the artist. Hrabanus Maurus (ca. 780-856) was a leading figure in the intellectual and spiritual world of the Carolingian Empire. His acrostics were renowned for their visual and verbal intricacy, especially the author's unrivaled talent for hiding poems within poems to be deciphered by the learned eye. Figures, such as the cross or the kneeling monk, serve as visual cues prompting viewers to find more verses in and around images. Hrabanus's figural poem also represents the Carolingian propensity for coupling classical forms and Christian themes. In this instance, the literary styles of the Romans, Horace, Lucan, Lucretius, and Virgil, glorify the crucifixion. Hrabanus himself participates in this union of the classical and the Christian. He is both seer (vates) trained in heroic hexameter and monk, whose life is dominated by the cross. In his verse, Hrabanus calls on Christ to temper his desires, to eliminate his vices, and to replace his rebellious tongue with a pure mouth.
The depiction of Hrabanus Maurus in figure 28 of In Honor of the Holy Cross exemplifies the major theme of Dark Age Bodies: the conception of the body in the early medieval enterprise of salvation. The book's chief task is to reconstruct the gender ideology of clerical masculinity through an investigation of early medieval readings of the body. It also considers the ritual, spatial, and liturgical performances of that body within the imaginative landscapes of same-sex ascetic communities in northern Europe, with a special emphasis on the Carolingian era (ca. 751-987). Investigation of the body compels the contemporary interpreter of early medieval Christianity to confront notions of gender created through ninth-century ascetic practice, especially the use of the liturgical voice in the making of monastic masculinity. Architecture is an essential component of this study because the ascetic body was mirrored in the sacred spaces constructed by monks. Finally, the monastic body expressed the imperial ambitions of the religious leadership of the Carolingian Empire.

The ensuing discussion demonstrates how the body of a monk served as a bridge between classical Rome and an encroaching Dark Age. Ascetic intellectuals believed that one particularly potent body part, the tongue, had the power to divide humanity into two opposite camps: those possessing Latin eloquence and those condemned to barbarous prattle. Pure Latin and fluent speech were prophylactics against secular savagery and the dark allures of the devil. The major textbook of the Carolingian era, Isidore of Seville's Etymologies (ca. 636), epitomizes the idea of the "Dark Age": the barbarous peoples of the empire, who were ignorant of the purity of the Latin language, corrupted Roman civilization through grammatical errors and uncouth speech. Carolingian writers believed that the Holy Spirit itself purifies the mouths of the most potent chanters in the empire's monasteries. Monastic tongues were objects of ritual blessings, and cutting off an abbot's tongue was a way of visibly declaring his impotence. It is appropriate then that the empire's abbots were "buried beneath the choir bells, recalling how their tongues, as dedicated cymbals of the Holy Spirit in that place, had summoned others to the opus divinum."

Hagiographical texts promoted classicizing portraits of the rhetorically gifted tongues of holy men. A work by a Carolingian monastic scholar, Paschasius Radbertus's Life of Saint Adalhard, is a case in point. Adalhard is the embodiment of Ciceronian eloquence. His voice is of such an exceptional quality that it caresses the minds of his audience, making them drunk with the splendors of scripture. Christ is born through the diction of the orator Adalhard, whose discourse is always unambiguous, brief, and lucid (aperta valde, brevis ac lucida); the saint's oratorical style is akin to that receiving the highest praise from classical theorists of rhetoric (quod dictionis genus oratores summis extollunt laudibus).

The spiritual elite valued being well versed in texts on oratorical training as well as mastering the linguistic intricacies of the Latin language itself. This reflected the larger context of a ninth-century ecclesiastical reform movement aimed at clerical correctio, or educational improvement. Early medieval literary luminaries wrote expositions on Latin grammar that comfortably paired basic lessons on syntax—such as the differences among masculine, feminine, and neuter case endings—with classical and biblical examples. The ninth-century Carolingian reformer Smaragdus's treatise on Latin grammar uses the Roman comic Terence's bawdy play The Eunuch to explain how certain words can sound and be masculine (that is, eunuchus) even though their meaning suggests that they are actually "feminine." Smaragdus invokes the authority of scripture to persuade the skeptical student. The Bible, the Carolingian grammarian argues, employs the masculine ending (-us) for castrated men, and he cites the example of the Ethiopian eunuch (vir Aetiops, eunuchus) of Acts (8.27) to make the point: "hic non ait 'baptizavit eam,' sed 'eum.'" Smaragdus's willingness to gloss Roman comedies with passages from Christian scripture in the service of basic grammar lessons aimed at chaste pupils speaks to the innovative nature of Carolingian Latin instruction.

Carolingian grammarians also maintained that good Latin, perfected in monastic classrooms, offers a crucial pathway to the meditation of God. Latin as linguistic avenue to the divine derives from classical views on the mystical capacity of grammar, for the Romans connected the mastery of language with the ability to understand the "more-than-human world." In early Christian communities, ecstatic speech enabled Christ's seers to transcend the corporeal by tasting the divine through the language of the heavens. As heirs to both classical and early Christian legacies regarding charismatic speech, Carolingian scholars aimed to recover a pure, non barbarous Latin. They ranked Latin as a sacred tongue along with Hebrew and Greek. In his epistle On the Cultivation of Letters (ca. 784-85), Charlemagne worries that atrocious Latin prevents inexpert priests from channeling heavenly powers. In response to the emperor's anxiety over uncouth tongues obstructing Christian salvation, clerical reformers advocated the study of grammar, philology, rhetoric, and orthography to perfect the linguistic performance of the Christian liturgy. Thus grammatical instruction was inextricably linked with the theater of the liturgy. The liturgy itself, Hrabanus writes, is replete with "gifts of the Thunderer," and, as such, custodianship of those gifts is a highly charged activity. By the ninth century, faultless Latin had emerged as a status marker, creating a mandarin priestly guild set apart from lesser clerics and from virtually all of the laity, save the inner circles of royal courts. Mandarin Latin, which was increasingly distinct from its rustic (and eventually Romance) counterpart, provided its connoisseur eminence based on the overall use of the tongue, not just in eloquent speaking, but also in singing, eating, drinking, being silent, and laughing.
This book argues that the monastic body and its expressive tongue provide new insights into familiar themes in Carolingian history: the revival of classicism in the empire, clerical reform movements, and church-state relations. The seven chapters of the book are organized around three recurring subjects: body, building, and practice. These three topics illustrate how monastic constructions of gender center on continuities between classical and early medieval perceptions of the body, the use of the body in the celebration of the liturgy, and the location of the body in sacred space. The gender paradigms explored in this book are idiosyncratic to the all-male cloister. They are not models of gender readily transferable into other social contexts, such as the royal hunt, the monarchical court, domestic spaces of the secular aristocracy, female ascetic communities, or even the palaces of bishops. Nor do the classicizing modes of gender covered here reflect the somatic styles of all churchmen, especially those of married clerics and cathedral canons, who miss the mark of bodily inviolability prized by cloistered monks. The seven chapters of this book focus on a precise reading of gender fashioned by a scholarly circle of ascetic men, who influenced the philosophical and medical conception of bodies, female and male, consecrated and lay.

Chapter 1 of Dark Age Bodies surveys the life of Hrabanus Maurus to delineate the political, intellectual, and artistic contexts crucial to the book as a whole. Each chapter of the book touches on the life of Hrabanus, the final one focusing exclusively on a gendered reading of his signature work, In Honor of the Holy Cross. Hrabanus's life offers the non specialist an introduction to Carolingian monasticism, the educational system of the cloister, the architectural ambitions of monastic builders, and the conflicts between abbots and lay rulers. Hrabanus was an exemplary figure whose encyclopedic output is relevant to all the significant themes of his time and of this book. Dark Age Bodies is not, however, a biography of Hrabanus Maurus nor is it simply an analysis of his writings. Hrabanus remains a central character in the Carolingian ecclesiastical world, and that is precisely why he is featured here.

Chapter 2 builds on the biographical sketch of Hrabanus Maurus by considering the environment of religious reform he himself experienced firsthand as a monk of the monastery of Fulda, located in modern-day Hesse in Germany. The chapter includes an overview of the Carolingian monastic reform movement and its attempt to impose one rule and one custom (una regula, una consuetudo) throughout the empire's monasteries. Additionally, Chapter 2 examines how the Carolingian enterprise of collecting (texts, alphabets, relics, building typologies, ancient statuary, and educational theories) subordinated past ascetic styles to the hegemony of the Benedictine Rule (henceforth, the "Rule"). The chapter also explores the Carolingian commitment to classicism as evidenced both in the built environment of the monastery and in the classicizing practices of monks. As a whole, the chapter considers how body, building, and practice work together to propagandize the Carolingian mastery of history, both Christian and classical.

Chapter 3 concentrates on a text venerated by Hrabanus Maurus and taking center stage in the controversies surrounding Carolingian monastic reform: the sixth-century rule attributed to the Italian holy man Benedict of Nursia. In an unprecedented move, Chapter 3 "genders" the Rule by examining the enduring legacy of classical models of gender over the daily practices and liturgical performances of monks. The chapter maintains that the disciple of the Rule is an heir of the ancient Roman orator, whose success or failure rested on the power of his speech, his license to speak in ceremonial venues, his reputation for corporeal self-mastery, and his bodily inviolability. Gendered practices of the Rule divide monks into two groups: those who are immersed in the body and those who partake of the nature of the divine, a disembodied voice. The division between body and voice reflects the supremacy of the liturgy in the Rule and the survival of the art of classical oratory in a new setting: the early medieval monastery.

Carolingian commentators on the Rule intensify the classical foundations of monastic gender and are the subject of Chapter 4. Hrabanus Maurus once exhorted the holy men of the empire to conform to the influential definition of the successful orator by Quintilian (ca. 35-100): He ought to be "a good man, skilled in speaking." Hrabanus asserts that since classical orators had observed this characterization, it is much more important that Christian altar servants follow their example. Commentaries on the Rule written by Hrabanus's contemporaries Hildemar of Civate (d. 850) and Smaragdus of Saint-Mihiel (d. 830) extend the reach of classical culture into the Carolingian monastery. The two commentators borrow from ancient medical conceptions of the body to distinguish the masculine from the feminine in the monastery, and they both express anxiety over same-sex activities between monks. In the arena of classical education, Smaragdus summons the ancient Roman lexicon of effeminacy to vilify monks who do not live up to Benedictine models of virility. Hildemar's commentary takes us directly into the monastic schoolroom, where future intellectual leaders and liturgical celebrants were trained in the arts of grammar, rhetoric, and dialectic. Hildemar calls on the Roman art of oratory to instruct monks in manly styles of speech, thereby creating an elite group of cantors in the monastery distinguished by their penetrating voices, which break the barrier between the heavens and the earth. By the ninth century, chant had emerged both as a marker of status in the monastery and as an audible proof of a monk's masculinity. Ultimately, Chapter 4 explains how the bodies of these masculine cantors relate symbolically to the architecture of the cloister.

Chapter 5 furthers discussion of the contribution of architecture to the making of monastic gender by scrutinizing three monuments of ninth-century spirituality: the westwork at the abbey of Corvey, the circular crypt built by the monks of Fulda, and the sacred biography of Hrabanus Maurus's mentor, Abbot Eigil, which applies bodily metaphors to sacred space. All these artifacts verify that the gendered practices of the Benedictine Rule manifest themselves in a variety of artistic forms. In the early Middle Ages, the monastic westwork served as the major entryway into the monastery; therefore, the space was decidedly open to the outside world. This fortress functioned both as a tower of song where monks chanted angelic liturgies and as a space where virginal monastic bodies mingled perilously with the carnal bodies of women and laymen. At Corvey, frescoes of monstrous women and mythological beasts adorn the interior space of the monks' westwork. Gender theory helps to explain why the monastic leadership of Corvey chose to include a pagan iconographic repertoire in a building devoted to the godlike powers of the monastic voice. In a similar vein, the Life of Eigil illustrates how monastic and biblical notions of gender are essential to the political understanding of the saint's life within the broader, court culture of the empire. In the case of the crypt at Fulda, monastic constructions of the body relate directly to the nature of architectural design and allegorical significance. All three sources examined in this chapter—westwork, crypt, and sacred biography—spell out how monastic gender extends beyond the realm of practice to embrace the visual and literary cultures created by monks.

Chapter 6 expands on the theme of monastic gender and the visual arts by turning to one of the most famous manuscripts of the early medieval era: the Plan of Saint Gall (ca. 830). Chapter 6 genders the Plan of Saint Gall (the "Plan"), a first in the scholarly record. A gendered space is one that fosters, enhances, or mirrors the culturally prescribed gender of its inhabitants. In this instance, the Plan reflects the gender hierarchy produced by monastic practice. To uncover the extent to which the Plan relates to constructions of monastic gender, the chapter follows a virtual pilgrim through the monastery depicted in the manuscript. The way in which the body of such a pilgrim would experience the space while moving from one section of the monastery to another is critical to the gender implications of the Plan. Notions of gender confront the virtual visitor from the monumental towers positioned at the entryway, to the classicizing basilica with its array of altars dedicated to female and male martyrs, to the foursquare space of the all-male cloister. The path taken by the pilgrim illuminates the major divisions in the monastery: secular and spiritual; feminine and masculine; impoverished and noble; young and old. These neat, structural oppositions are, however, more complicated than they might seem at first glance because there are a number of spaces on the Plan where the sacred and profane bump up against one another or where the feminine and the masculine collide. The Plan makes it clear that the foursquare design of the monks' cloister, with its central, green space framed on all sides by a covered walkway, is emblematic of monastic masculinity. A gendered reading of the Plan of Saint Gall substantiates the role of visual sources in the fostering of ecclesiastical authority in the Carolingian Empire.
The final chapter of the book continues two of the themes highlighted in the investigation of the Plan of Saint Gall: the foursquare space of the cloister as a symbol of monastic virility and the virtual qualities of Carolingian spirituality. The chapter centers on Hrabanus Maurus's figural poem In Honor of the Holy Cross to illustrate these two topics. In the realm of gender theory, Chapter 7 adds a new dimension: the role of biblical exegesis in constructions of monastic masculinity. Examining the theater of virtual spirituality, the chapter argues that the movement of the viewer's eyes along the curves and lines of Hrabanus's illuminated manuscript is akin to the virtual pilgrim's navigation of the basilica on the Plan of Saint Gall. Additionally, this last chapter of Dark Age Bodies brings together many of the motifs covered in earlier sections of the book: the role of classicism in the literary and visual worlds of the Carolingians, the relationship between artistic forms and the monastic body, chant as a vehicle of spiritual authority, and the competitive nature of lay and ecclesiastical corporeal styles. Furthermore, the chapter speculates that Hrabanus's acrostics share in rabbinical mysticism, especially the doctrine of the incarnate Torah. The analysis also determines how In Honor of the Holy Cross reflects the practice of memory training in the monastery. In all, Hrabanus's figural poems articulate the imperialistic ambitions of the cloister, and Chapter 7 makes the case that the only way to comprehend fully Hrabanus's figurae is to study them within the spatial, ritual, and gendered practices of Carolingian monks.

The seven chapters of Dark Age Bodies cover a diversity of source material, including texts, such as poetry, treatises on grammar and rhetoric, biblical exegesis, monastic rules, saints' lives, encyclopedic compendiums, and medical writings. These texts are then paired with visual media, including illuminated manuscripts, architectural diagrams, monumental edifices, and cloister design. The book is interdisciplinary in scope and builds on scholarship in the fields of architectural history, cultural anthropology, religious studies, classical studies, and gender studies. From the discipline of classical studies, the book is indebted to pioneering works in gender theory put forward by scholars of ancient Rome, who examine the relationship among classical oratory, architecture, and the body as well as the medical readings of masculinity and femininity in antiquity. In the realm of the built environment, the book is inspired by fundamental surveys in early medieval architectural history as well as broader studies of architectural theory, which focus on the experience of space through the medium of the body. The book also follows the methodological advice of anthropologists of religion, who analyze religious practice through the interplay of body, space, and ritual activity.

From the field of religious studies, the book incorporates scholarship on gender, the body, and asceticism in late antiquity. The book also takes into account research on the intellectual traditions of the early medieval cloister, including the study of Latin grammar, rhetoric, and exegesis. It employs studies of the symbolic meanings of ascetic speech as well as discussions of the monastic craft of memory. Chapters 2-4 of this book concur with the opinion of revisionist historians of monasticism who stress that the Benedictines never formed an order in the early Middle Ages as they eventually would much later. Although Carolingian monks such as Hrabanus Maurus identified themselves as practitioners of the Rule and votaries of Saint Benedict, monasticism in the empire was actually made up of a diversity of practices and local traditions. There never was one "order" of monks in the early Middle Ages; nor was there one universal identity of what it meant to be a Carolingian "Benedictine." Early medieval monasticism is thus an example of a religious orthopraxy or a spiritual system in which habits centered on the body trump adherence to the written letter of an authoritative text such as the Rule of Benedict.

The book approaches gender as a lifelong negotiation, shaped by (modern) contingencies of age, class, sexual identity, nationality, imperialism, ethnicity, and even the physical location of the body in its environment. According to its chief theorists, gender is never a free-floating category that can be deployed in isolation from other vectors, especially class, age, and ethnicity. With regard to early medieval monastic gender, religious affiliation was the most important component in the gender mix, followed closely by ethnicity, age, class, kin group, ritual purity, and the positioning of the body in space. The constructions of gender under scrutiny in this book worked to advertise and sustain the unique and superior qualities of ascetic virility over secular modes of masculinity. Ascetic theorists of masculinity based their vision of virility on the degree to which a man had transcended the desires of his body. Because it was a competitive style, monastic gender does not represent the reality of the close relations between ascetics and lay elites, who shared family lineages and forged social and political networks. Nor does it exemplify the day-to-day experiences of most monks in the empire. Current research in the field of early medieval history has established that the line between the clerical and the lay was not so starkly drawn. The monastic paradigm could leak over into secular space because at times Carolingian rulers envisioned the inner realm of the palace as a cloister. Conversely, aristocratic laymen parodied the abstemious lives of holy men by breaking into cloisters disguised as monks and aping the ascetics during their ritual processions around sacred spaces. Members of the secular elite were not merely passive objects of clerical education. Both women and men contributed actively to the intellectual culture shared between cloister and palace. Whatever the reality of the relations between the secular and the sacred in the empire, Carolingian churchmen consistently exploited monastic constructions of gender, with their roots in biblical and classical perceptions of the body, to assert the political power of the monastery.

To further this aspiration, clerical elites forged a model of gender that sought to feminize lay male bodies through textual, ritual, and spatial means, reflecting the rivalry between lay and priestly groups. Secular men, churchmen consistently underscore, are prisoners of bodily fluxes and consuming libidos; their bodies are like those of women in their excessive lust and immoderate acts. A case in point is when Hrabanus Maurus cautioned the ruler of the eastern half of the Frankish empire, Louis the German, that a man could not rightly hold the title vir if he clung to effeminate, secular pleasures. The word Hrabanus chose to characterize this worldly inclination is mollities, a classicizing term carrying with it meanings of sexual passivity, effeminacy, and softness. Hrabanus volleyed mollities at Louis within the context of the political conflicts waged between monarchs and holy men in the mid-ninth century. King Louis had exiled Hrabanus to a mountaintop ascetic retreat in 842 after the abbot—now stripped of his prestigious office—chose the wrong side in the wars fought among the heirs of Louis the Pious. In addition to the body of Louis the German hovering on the brink of secular softness, female bodies compose an important part of this study. But reminiscent of the lay male body, the body of a woman exists in the minds of the male ascetics writing the gendered script as a static, defiled object against which the purified priestly body is interpreted. At the same time, a major premise of this book is that female bodies haunt male ascetic bodies and that this figurative haunting is at the core of clerical visions of monastic gender.
Like women, laymen ostensibly pollute the body politic of the monastery, where even uttering secular names or speaking in the vernacular by Latin experts is forbidden. Hildemar of Civate, an authority on Carolingian monastic practice, counsels cloistered men to be waited on only by their fellow monks, not by the laity: "Is it possible that a hand or foot or eye can serve a body but not be a member of that body? Then how much more impossible is it for a layman or a canon, who are not members of the monastic body, to serve the monks who are?" Only in cases of necessity should canons and laymen minister to monks by doing menial labors, such as washing the garments of the sick or carving their meat. Hildemar's harsh stance against canons reflects the larger ninth-century reform program of separating monastic identity from that of cathedral clergy. Monastic practice is singular, Smaragdus emphasizes, for monks follow a "peculiar style of worship," and their manner of life is in stark opposition to worldly techniques. Other monastic chroniclers applaud the asceticism of monastic houses that forbid lay dignitaries and canons to enter their cloisters either by foot or roving eye. One churchman notes how the monastery of Saint Gall polices its interior spaces: "No one, not even the most powerful canon or layman of the secular world, was permitted to enter the monks' enclosure or even to glance at it." In this perspective, the gaze, voice, or body of a man not properly socialized within the rigors of monastic practice potentially could infect the sacrosanct spaces of the cloister.

All the texts cited above are products of the monastic imagination. Their use in understanding the lay body remains incomplete and at best beholden to the ecclesiastical vision of that body. It is equally true that these texts mirror priestly anxieties over the church's submission to lay elites as well as the danger posed to monasteries by temporal lords. Hildemar of Civate instructs his monastic pupils on the etiquette of bowing to secular potentates, whether throwing the body into full prostration when receiving a king, bending one knee for a visiting queen, or inclining the head for a count. Hildemar betrays a degree of obsequiousness toward secular authority. A monk, he explains to his students, should speak to worldly princes with a submissive voice. Furthermore, any monk assigned to greet such men should do so dressed in fine apparel since high-ranking visitors find rustic, monastic garb distasteful. When traveling outside the monastery, a monk may dine with a worldly lord so as not to offend him because such an affront may lead to disastrous results. The magister, or headmaster, of Civate additionally offers advice to future monastic founders, warning them not to build monasteries near the courts of earthly magnates as doing so may pose additional hardships to their foundations. Hildemar's Expositio, like other works of its genre, reveals the competitive nature of early medieval gender, where on the one hand clerical writers promote the superiority of monastic masculinity, but, on the other, they frequently yield to the greater authority of lay potentates.

The focus on monastic masculinity in this book brings the body to the forefront of the study of early medieval Christianity. In doing so, the book takes scholarship on early medieval monasticism in new directions. The body was a visible sign of the rift between the civilized and the barbaric, the Christian and the pagan, the consecrated and the unconsecrated, the masculine and the feminine. As such, the monastic body both calls attention to the continuity between the classical and early medieval worlds and underscores the fact that churchmen perceived themselves as consciously thwarting the uncivilized effects of a Dark Age. The practice of monasticism became a vehicle for performing transcendence over the dark appetites of the body, especially sexual desire. Therefore, the virginal monks of the Carolingian Empire occupied a ritual and political space held by eunuchs in the Byzantine East. Like eunuchs, Western monks formed a courtly caste of males who visibly resisted normative sexuality, defined in this context as the production of legitimate heirs, in order to devote themselves entirely to a male deity.

Following the desert fathers of late antiquity who envisioned sacred space as a metaphor for the purity of the ascetic body, early medieval monks linked their bodies with the numinous spaces in which they circulated. By the ninth century the cloister had become a symbol of the ascetic body—both body and cloister were closed off to the lures of the world. Sacred space equally served as a theater for accentuating the liturgical authority of the monastic tongue in basilicas where lay voices were muted during the celebration of the mass. At the center of these liturgical celebrations was the "wounded, resplendent body of the crucified God." For monks, the wounded body of the savior was an object of meditation, as Hrabanus Maurus's In Honor of the Holy Cross illustrates. At the same time, monks embodied Christ crucified by wearing Jesus "scars" (stigmata, Galatians 6.17) on their backs, either physically through the lashings associated with penitential discipline or figuratively through the practices of self-abnegation associated with the Rule. Like the body of Christ, the body of an individual monk was itself an object of sacrifice. The altar was the hallowed center of the monastery. It was the place where parents offered their young sons to the church and the site where monks were ritually wed to Christ.

With its exploration of body, space, and practice, Dark Age Bodies unearths the ritual framework behind Hrabanus Maurus's act of self-sacrifice visualized in Plate 1. The subsequent chapters argue that Carolingian monastic practice structures the bodies of holy men as pure sacrifices consecrated at the altar of a metaphorical tabernacle. Chapter 1's discussion of the life of Hrabanus Maurus confirms the extent to which Carolingian monks understood their own bodies as holocaust offerings on a heavenly altar, both at the beginning of life and at the end of days.

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