By Clare A. Lees, Gillian R. Overing
Medievalists have a lot to achieve from a thoroughgoing contemplation of position. If landscapes are home windows onto human task, they attach us with medieval humans, allowing us to invite questions about their senses of area and position. In a spot to think In Clare Lees and Ggillian Overing brings jointly students of medieval literature, archaeology, historical past, faith, paintings heritage, and environmental reports to discover the assumption of position in medieval spiritual tradition.
The essays in a spot to think In exhibit areas actual and imagined, old and glossy: Anglo-Saxon Northumbria (home of Whitby and BedeÂ’s monastery of Jarrow), Cistercian monasteries of overdue medieval Britain, pilgrimages of brain and soul in Margery Kempe, the ruins of Coventry Cathedral in 1940, and representations of the sacred panorama in todayÂ’s Pacific Northwest. A energy of the gathering is its information of the truth that medieval and smooth viewpoints converge in an event of position and body a newly created area the place the literary, the historic, and the cultural are in ongoing negotiation with the geographical, the private, and the cloth.
Featuring a exceptional array of students, a spot to think In may be of significant curiosity to students throughout medieval fields attracted to the interaction among medieval and glossy principles of position. participants are Kenneth Addison, Sarah Beckwith, Stephanie Hollis, Stacy S. Klein, Fred Orton, Ann Marie Rasmussen, Diane Watt, Kelley M. Wickham-Crowley, Ulrike Wiethaus, and Ian wooden.
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Extra info for A Place to Believe in: Locating Medieval Landscapes
It’s a free expanse. It’s the general whereabouts of something. A human individual arrives in a region and gets to know the natural things or mere things there, at the b ewcastle monument r 35 the earth, rocks and soils, springs, rivers and lakes, plants, trees, and animals that are present-to-hand there, and that individual opposes himself or herself to them. He or she recognizes these mere things for what they are and realizes that equipment or ready-to-hand things—a hammer or an axe or a plough, for example—can be assigned use there, so that the mere things can be appropriated in forms adapted to the individual’s own wants.
19, 59, 102, 294, and no. 433, pp. 100, 102–4, 294, respectively. 15. Henshall, The Chambered Tombs of Scotland, 2:30. 16. John Maughan, ‘‘The Maiden Way, Section III—Survey of the Maiden Way through the Parish of Bewcastle,’’ Archaeological Journal (London) 11 (1854): 233. Maughan refers to it by its local 42 r a place to believe i n So it was a big structure, close in size (and perhaps plan) to Windy Edge. At the moment it was built and first used, it must have been a very impressive sight. It surely remained so until most of it was carted away to build drystone walls around 1813, during the enclosures.
Papers Delivered at a Conference Organised by the Department of Adult Education, University of Newcastle-upon-Tyne, January 1976, British Archaeological Reports 33 (Oxford: BAR, 1976). See especially Burgess, ‘‘Part I: General Comments on the British Evidence,’’ who proposes that the term ‘‘Beaker’’ should signify not so much a ‘‘culture’’ or ‘‘folk’’—for there are no signs of a common social or economic system, settlement types, ritual monuments, or burial traditions—as an assemblage of artifacts, albeit perhaps cult artifacts (309–23).