September 18, 2014, 4:11 p.m.,
LAN ANH HOANG, BRENDA S. A. YEOH,
Allgemein.
Abstract
In this article, we contribute to the growing and diverse literature on the lived experiences of children and their agency in the context of migration. Drawing on in-depth interviews with children whose migrant parents have left them behind, as well as with those who care for them in Vietnam, we demonstrate that the various ways in which they affect migration decision-making and transnational communication shape the children's imaginations of migration. The context-specific social construction of childhood, or more specifically adult perceptions of children's agency and needs, in turn structures these processes. We emphasize the need for debates on children's agency to take into account both broader socio-economic processes at the macro level and the concrete and local scale at which children's lives unfold. By outlining how children's experiences of parental migration are constitutive of their attitudes toward this livelihood strategy, we also argue that the ability of those ‘left-behind’ to exercise agency is closely intertwined with processes of social becoming and navigation in the transnational social fields constructed for them by adults.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fglob.12057
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September 18, 2014, 3:58 p.m.,
Journal of Medieval and Early Modern Studies current issue,
Allgemein.
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September 18, 2014, 3:58 p.m.,
Phillippy, P.,
Allgemein.
Following three-year-old Henry Montagu’s death in 1625, his father installed a memorial comprised of three objects in Barnwell All Saints Church. In addition to an alabaster monument, Sidney Montagu incorporated into his memorial program a thirteenth-century piscina (a basin for washing liturgical vessels), and a painted wooden box containing a manuscript sheet, "Upon the Birth and death of his deere sonne." Montagu’s commemorative program invests memorial artifacts with the qualities attributed to sacred objects and develops and defends a private idolatry in which secular objects acquire the aura of the sacred. While the Barnwell monument engages with a high church view of the sacraments as signs of remembrance, the manuscript box reveals Montagu turning from the sacramental to the superstitious. This object displays how religious faith and personal belief bleed into each other when sacred objects, images, and practices move into secular spheres.
Quelle: http://jmems.dukejournals.org/cgi/content/short/44/3/549?rss=1
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September 18, 2014, 3:58 p.m.,
Cornett, M.,
Allgemein.
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September 18, 2014, 3:58 p.m.,
Malo, R.,
Allgemein.
As much recent work on recusancy in sixteenth- and seventeenth-century England has shown us, the Protestant Reformation did not instantaneously wipe out the remnants of Catholic belief. This essay takes up sixteenth- and seventeenth-century recusant prose and verse accounts of the executions of four priests: Edmund Campion and Alexander Brian in 1581, Edmund Geninges in 1591, and Robert Southwell in 1595. In the narratives of these deaths, we can see how English Reformations not only occasioned new relic-making by English Catholics, but also, paradoxically, resulted in relic cults that were more accessible and intimate than those of the medieval Catholic past. In contrast to the relic cults of late medieval England, martyrs were exemplary models to follow, confessors, friends, and confidantes; and supplicants could be like the saint in that they too might be persecuted, might suffer bodily torments for the faith, and might work miracles by virtue of their suffering.
Quelle: http://jmems.dukejournals.org/cgi/content/short/44/3/531?rss=1
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September 18, 2014, 3:58 p.m.,
Harris, A. F.,
Allgemein.
The devotional complex of the chapel of Saint-Fiacre in Brittany offers an exceptional opportunity to consider the role of the natural world in the construction of the sacred in the late Middle Ages. Interactions between landscape, architecture, and ritual, this essay argues, created a devotional experience replete with the presence of the natural world. As prominent ecological features and building materials, the ecological phenomena of water and wood were instrumental in the construction of ritual worship at Saint-Fiacre. Spring water flowing from a nearby source and oak wood hewn from the surrounding forest shaped sacred objects in and around the rural healing chapel. The ecological characteristics of healing waters intersected with understandings of the salvific theology of the blood of Christ; the hewn ecology of the oak jubé or rood screen framed the ontological complexity of Christ’s human and divine body on the cross. Through an ecocritical study of the chapel’s healing fountain and its double-sided jubé, this essay examines the persistence of the natural within the sacred.
Quelle: http://jmems.dukejournals.org/cgi/content/short/44/3/585?rss=1
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September 18, 2014, 3:58 p.m.,
Gibson, G. M.,
Allgemein.
Collectors of medieval religious drama manuscripts routinely bequeathed their names to the play texts they preserved; the titles of the Towneley cycle, the Digby plays, and the Macro plays attest to the importance of prominent bookish intermediaries in saving medieval drama from annihilation by reformers’ zeal and from neglect and time. These same collectors also inscribed new cultural histories on these manuscripts, which could make them material sites for articulating ideological investment, could even charge them with the numinous power of sacred relic connecting present to past. This essay focuses on the afterlife of the East Anglian N-Town plays, exploring the ways that the Cotton Vespasian D.8 manuscript continued to be "performed" (in an extended sense of that word) in ideologies of recusancy and antiquarian possession in the life of its little-known early modern collector, Robert Hegge.
Quelle: http://jmems.dukejournals.org/cgi/content/short/44/3/503?rss=1
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September 18, 2014, 3:58 p.m.,
Journal of Medieval and Early Modern Studies current issue,
Allgemein.
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September 18, 2014, 3:58 p.m.,
Kumler, A.,
Allgemein.
In the late fourteenth-century Processional (London, British Library, MS Add. 57534) made for St. Giles’s Hospital, Norwich, nine brightly colored paintings describe a series of liturgical processions in exceptional detail. The manuscript’s images are, however, most remarkable for what they do not render visible: the human figures who enacted each ritual performance. In the Processional’s paintings the beholder is instead offered a vision of liturgy as an assembly of vasa sacra and ornamenta, invested with considerable authority, even agency, by the artist’s brush. This essay examines how the paintings in the St. Giles’s Hospital Processional represent sacred objects not as the "props" of Christian ritual but as the subject of ritual and the subjects of ritual action. Attending to the imbrication of objecthood and subjecthood in the Processional’s text and images, the essay elucidates the Processional’s participation in a powerful medieval tradition of imitatio rerum: the refashioning of subjectivity after the model of things.
Quelle: http://jmems.dukejournals.org/cgi/content/short/44/3/469?rss=1
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September 18, 2014, 3:58 p.m.,
Gayk, S., Malo, R.,
Allgemein.
This special issue of the Journal of Medieval and Early Modern Studies explores the many continuities between medieval and early modern ideas about the sacred object. Until recently, the European Protestant Reformations were usually understood to mark a sharp break in the culture of the sacred object. Critical approaches to the status of religious objects across the period have often reflected this narrative of rupture: before the Reformations, belief that the divine inhered in the material world, and after the Reformations, concern about idolatry; before the Reformations, the sacred object, and after the Reformations, the holy book. The essays of this special issue diverge from narratives of cultural rupture, iconoclasm, or violence against the sacred object. Instead, they attend to the complexities and continuities of cultural translation, whether between medieval and early modern, Catholic and Protestant, secular and sacred, or natural and constructed.
Quelle: http://jmems.dukejournals.org/cgi/content/short/44/3/457?rss=1
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