Demonology of Human Waste | The Fake News of English Civil War | Dionysian Socialism in a Summer School

I.

Horrifying Bodies: Waste in Monastic Imagination

Allison Gose Comitatus: A Journal of Medieval and Renaissance

“Demons were ubiquitous creatures in the Middle Ages, manipulating the human form and wreaking havoc on the pious and impious alike. In this paper, I examine two thirteenth-century demonologies and how religious men depicted the malicious machinations of these beings on their bodies, particularly on their gastrointestinal systems. By applying waste theory to our understanding of these texts, I illuminate how both Richalmus of Schöntal and Caesarius of Heisterbach projected the ineffable processes of body onto demonic figures in order to corporealize and combat the sinful human forms perpetually producing abject waste in spite of self mortification…”

II.

Parliament, Print and the Politics of Disinformation, 1642–3

William White Historical Research

“This article explores the political uses of disinformation during the English civil war. It argues that forged and falsified publications formed part of a sophisticated propaganda strategy employed by the parliamentarian war party, aimed at discrediting Charles I during the first months of the conflict. It therefore offers an important corrective to traditional emphases on the anxieties that partisan print engendered. Furthermore, by showing that this strategy drew on both the practices and texts associated with early Stuart scribal opposition to Caroline rule, the article suggests an important link between pre‐war manuscript culture and the print practices of the sixteen‐forties.”

III.

‘Dionysian Socialism?’: The Korčula Summer School as Kurort of the New Left

Kaitlyn T. Sorenson Forum for Modern Language Studies

“This article explores and analyses several remarkable parallels between two unique cultural spaces, namely, that of the Korčula Summer School and that of the Kurorte – the Grand Spas of Central Europe. Though distinct from one another with respect to their historical as well as topographical locations within Europe, it is as cultural spaces that the two share their least apparent – but perhaps most significant – points of affinity. Just as Baden-Baden had served as the ‘summer capital of Europe’ for one set of cultural elites across political, linguistic and national boundaries, so did Korčula offer a space for cultural and intellectual exchange for philosophers from both sides of the Cold War…”

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