Relevant bibliographies by topics / Medieval fear

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  2. Dissertations / Theses
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Academic literature on the topic 'Medieval fear'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Medieval fear"

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Rosenwein, Barbara H. "Writing without fear about early medieval emotions." Early Medieval Europe 10, no. 2 (February 26, 2003): 229–34. http://dx.doi.org/10.1111/1468-0254.00087.

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Brown, A. T. "The fear of downward social mobility in late medieval England." Journal of Medieval History 45, no. 5 (August 31, 2019): 597–617. http://dx.doi.org/10.1080/03044181.2019.1660206.

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Stern, Barbara B. "Medieval Allegory: Roots of Advertising Strategy for the Mass Market." Journal of Marketing 52, no. 3 (July 1988): 84–94. http://dx.doi.org/10.1177/002224298805200308.

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The author examines the medieval literary tradition of allegory and relates it to contemporary advertising. Allegory is characterized by the use of metaphor, personification, and moral conflict. This tradition is the basis of advertisements that use fear to convey didactic instruction to mass audiences. The author describes the use of allegory in advertising strategy in terms of message appeal, product benefits, target audience, and media design. Five areas for future research are suggested: content analysis of allegorical advertisements, cross-cultural implications, fear and guilt appeals, taxonomy of personifications as presenters, and effects of metaphors and symbols on advertising recall and comprehension.
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Bueno Domínguez, María Luisa. "LAS EMOCIONES MEDIEVALES: EL AMOR, EL MIEDO Y LA MUERTE MEDIEVAL EMOTIONS: LOVE, FEAR AND DEATH." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha 04 (2015): 91–105. http://dx.doi.org/10.18239/vdh.v0i4.151.

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Taylor, Craig. "Military Courage and Fear in the Late Medieval French Chivalric Imagination." Cahiers de recherches médiévales et humanistes, no. 24 (December 30, 2012): 129–47. http://dx.doi.org/10.4000/crm.12910.

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Macdonald, Alastair J. "Courage, Fear and the Experience of the Later Medieval Scottish Soldier." Scottish Historical Review 92, no. 2 (October 2013): 179–206. http://dx.doi.org/10.3366/shr.2013.0174.

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This article examines aspects of the experience of the later medieval Scottish soldier, in particular courage, fear and the factors that shaped these responses. In many respects the story sketched fits into wider patterns of warriors’ lives elsewhere in Latin Christendom. Similar influences served to encourage the soldier and the prospect of similar afflictions might spread fear. There are also particularities in the Scottish case. The Scots had especially acute problems to overcome, notably in comparison to their regular enemies, the English, in maintaining fortitude in armed forces that featured a relatively wide social spread, with attendant implications for protective equipment and rudimentary training for the occasional soldiers who usually made up the majority of the Scottish host. The circumstances of Scotland's wars with England, meanwhile, led to greater than usual dangers of captivity, injury and death, and a greater level of equality of risk across the social spectrum in Scottish armies. Full-scale battlefield encounters with England brought the most acute challenges to the collective courage of Scottish soldiers and it is testament to their severity that even a renowned figure like William Wallace suffered a failure of resolve when faced with battle at Falkirk in 1298.
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Policzer, Pablo. "Territory, Authority, Rights: From Medieval to Global Assemblages." Canadian Journal of Political Science 40, no. 2 (June 2007): 554–55. http://dx.doi.org/10.1017/s0008423907070576.

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Territory, Authority, Rights: From Medieval to Global Assemblages, Saskia Sassen, Princeton NJ: Princeton University Press, 2006, pp. xiv, 493.How to make sense of globalization? Saskia Sassen's attempt, in Territory, Authority, Rights (TAR), is like globalization itself: vast, sweeping and forceful, but maddeningly hard to grasp. At best, we are dazzled and sure we're on to something important. At worst, it's difficult to say what exactly this is. At times, we fear we've been had.
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Cooper, John P. "“Fear God; Fear the Bogaze”: The Nile Mouths and the Navigational Landscape of the Medieval Nile Delta, Egypt." Al-Masāq 24, no. 1 (April 2012): 53–73. http://dx.doi.org/10.1080/09503110.2012.655584.

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Gada, Mohd Yaseen. "An Analysis of Islamophobia and the Anti-Islam Discourse." American Journal of Islam and Society 34, no. 4 (October 1, 2017): 68–81. http://dx.doi.org/10.35632/ajis.v34i4.799.

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In the recent past, fear, hatred, and hostility toward Islam and Muslims inthe West have attracted increasing scholarly interest, a development that iscertainly commendable. Some important works have delved deeply intothe Western imagination and stereotyping of Islam and Muslims, amongthem John Victor Tolan’s Medieval Christian Perceptions of Islam (1996)and Saracens: Islam in the Medieval European Imagination (2002),Fredrick Quinn’s The Sum of All Heresies: The Image of Islam in WesternThought (2008), Matthew Dimmock’s Mythologies of the Prophet Muhammadin Early Modern English Culture (2013),1 and Sophia Rose Arjana’sMuslims in the Western Imagination (2015) ...
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Classen, Albrecht. "The Cambridge Companion to the Literature of the Crusades, ed. Anthony Bale. Cambridge: Cambridge University Press, 2019, xvii, 281 pp." Mediaevistik 32, no. 1 (January 1, 2020): 393–94. http://dx.doi.org/10.3726/med.2019.01.80.

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No other event in the entire Middle Ages has stirred as much excitement, interest, intrigue, fear, frustration, and religious enthusiasm as the crusades (1096–1291). Medievalists do not need to be reminded of that fact since medieval literature, the arts, music, religion, and countless chronicle accounts are filled with references and allusions to these religious-military endeavors to regain the Holy Land from Muslim control. But this volume, well edited by Anthony Bale, obviously appeals mostly to student and general readers and alerts them to the enormous impact which the crusades really had on medieval imagination and the subsequent world of writing. Other volumes might also consider medieval architecture or music in light of the crusades, but again, there is already much work published in that respect.
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Dissertations / Theses on the topic "Medieval fear"

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Robinson, Arabella Mary Milbank. "Love and drede : religious fear in Middle English." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/280671.

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Several earlier generations of historians described the later Middle Ages as an 'age of fear'. This account was especially applied to accounts of the presumed mentality of the later medieval layperson, seen as at the mercy of the currents of plague, violence and dramatic social, economic and political change and, above all, a religiosity characterised as primitive or even pathological. This 'great fear theory' remains influential in public perception. However, recent scholarship has done much to restitute a more positive, affective, incarnational and even soteriologically optimistic late-medieval vernacular piety. Nevertheless, perhaps due to the positive and recuperative approach of this scholarship, it did not attend to the treatment of fear in devotional and literary texts of the period. This thesis responds to this gap in current scholarship, and the continued pull of this account of later-medieval piety, by building an account of fear's place in the rich vernacular theology available in the Middle English of the fourteenth and fifteenth centuries. It takes as its starting point accounts of the role of fear in religious experience, devotion and practice within vernacular and lay contexts, as opposed to texts written by and for clerical audiences. The account of drede in Middle English strikingly integrates humbler aspects of fear into the relationship to God. The theological and indeed material circumstances of the later fourteenth century may have intensified fear's role: this thesis suggests that they also fostered an intensified engagement with the inherited tradition, generating fresh theological accounts of the place of fear. Chapter One begins with a triad of broadly pastoral texts which might be seen to disseminate a top-down agenda but which, this analysis discovers, articulate diverse ways in which the humble place of fear is elevated as part of a vernacular agenda. Here love and fear are always seen in a complex, varying dialectic or symbiosis. Chapter Two explores how this reaches a particular apex in the foundational and final place of fear in Julian of Norwich's Revelations, and is not incompatible even with her celebratedly 'optimistic' theology. Chapter Three turns to a more broadly accessed generic context, that of later medieval cycle drama, to engage in readings of Christ's Gethsemane fear in the 'Agony in the Garden' episodes. The N-Town, Chester, Towneley and York plays articulate complex and variant theological ideas about Christ's fearful affectivity as a site of imitation and participation for the medieval layperson. Chapter Four is a reading of Piers Plowman that argues a right fear is essential to Langland's espousal of a poetics of crisis and a crucial element in the questing corrective he applies to self and society. It executes new readings of key episodes in the poem, including the Prologue, Pardon, Crucifixion and the final apocalyptic passus, in the light of its theology of fear.
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Adams, Sarah Joy. "Wonder, derision and fear the uses of doubt in Anglo-Saxon saints' lives /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1185822398.

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Rodrigues, Isabel GuimarÃes. "Residualidade medieval em AluÃsio Azevedo: um estudo do medo e da culpa no romance O Homem." Universidade Federal do CearÃ, 2010. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=5133.

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FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico
O presente trabalho tem por objetivo analisar a residualidade medieval no romance naturalista O Homem, de AluÃsio Azevedo. Ao realizarmos a leitura do romance, percebemos aspectos ao longo da narrativa que nos remetem à mentalidade medieval, principalmente no que diz respeito à religiosidade, ao medo e sentimento de culpa ligado à construÃÃo da idÃia de pecado. A Idade MÃdia teve sua cultura e suas leis profundamente baseadas na religiosidade difundida pelos dogmas judaico-cristÃos da Igreja CatÃlica, a qual detinha o poder de conduzir o cotidiano da sociedade atravÃs dos sacramentos e rotinas religiosas, bem como tinha total liberdade para julgar e condenar as pessoas consideradas pecaminosas e hereges. Para tanto, fez uso de mecanismos de poder para manipular o pensamento e as atitudes dos indivÃduos. Em O Homem, percebe-se a presenÃa desses mecanismos da mentalidade medieval, o que torna pertinente a constÃncia residual desses mecanismos na mentalidade do Ocidente. E para realizar essa ponte entre Idade MÃdia e a obra faremos uso da Teoria da Residualidade, de Roberto Pontes, teoria que estuda os resquÃcios de uma mentalidade em outra mentalidade, seja no Ãmbito cultural ou literÃrio. Pretendemos desenvolver a teoria à luz da HistÃria das Mentalidades, uma das diretrizes norteadoras da teoria, bem como elucidar acerca dos conceitos de resÃduo, cristalizaÃÃo e hibridaÃÃo cultural. AlÃm disso, abordaremos aspectos da vida medieval, focando no papel da Igreja CatÃlica em meio à sociedade, para enfim analisarmos o romance, cujos pontos serÃo desenvolvidos em torno da idÃia de pecado original, demonologia e vampirismo.
The present work aims at analyzing medieval residuality in the naturalistic novel O Homem (The Man) by AluÃsio Azevedo. We can point out some characteristics of the medieval mentality throughout the narrative, mainly when it refers to religiosity, fear and guiltiness of sin. Middle Age culture and laws are deeply based on religiosity through the Catholic Church Christian-Jewish Dogmas. They retain the power of leading the daily society through the sacramental system and religious routine and also feel free to judge and condemn people considered sinful and ungodly. Power based mechanism was used to manipulate and control peopleâs thoughts and attitudes. Residual constancy of the medieval mental cultural heritage found in the O Homem, turns out to be relevant in the Occident mindset. And to perform this link between Middle Age and the novel we will focus on the Residual Theory, by Roberto Pontes, which consists of the residue of one mentality into another mentality within culture or literature. We intend to develop the theory from the point of view of the History of Mentalities, one of the guidelines of the theory, as well as explain cultural hybridization, crystallization and residual concepts. We will also focus on the role of the Catholic Church in the Middle Age society to finally analyze the novel within the idea of the original sin, devilry and vampirism.
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Moreno, Christine M. "Secrecy and Fear in Confessional Discourse: Subversive Strategies, Heretical Inquisition, and Shifting Subjectivities in Vernacular Middle English and Anglo-French Poetry." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1354665293.

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Haddlesey, Richard. "Building in fear? : a re-evaluation of late medieval joint chrono-typologies (c1250-1530) in the light of recent dendrochronological investigations in Hampshire." Thesis, University of Winchester, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.697708.

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Rodrigues, Isabel Guimarães. "Residualidade Medieval em Aluísio Azevedo: Um Estudo do Medo e da Culpa no Romance o Homem." http://www.teses.ufc.br, 2010. http://www.repositorio.ufc.br/handle/riufc/3457.

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RODRIGUES, Isabel Guimarães. Residualidade medieval em Aluísio Azevedo: um estudo do medo e da culpa no romance o Homem. 2010. 174f. Dissertação (Mestrado em Letras) – Universidade Federal do Ceará, Departamento de Literatura, Programa de Pós-Graduação em Letras, Fortaleza-CE, 2010.
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The present work aims at analyzing medieval residuality in the naturalistic novel O Homem (The Man) by Aluísio Azevedo. We can point out some characteristics of the medieval mentality throughout the narrative, mainly when it refers to religiosity, fear and guiltiness of sin. Middle Age culture and laws are deeply based on religiosity through the Catholic Church Christian-Jewish Dogmas. They retain the power of leading the daily society through the sacramental system and religious routine and also feel free to judge and condemn people considered sinful and ungodly. Power based mechanism was used to manipulate and control people’s thoughts and attitudes. Residual constancy of the medieval mental cultural heritage found in the O Homem, turns out to be relevant in the Occident mindset. And to perform this link between Middle Age and the novel we will focus on the Residual Theory, by Roberto Pontes, which consists of the residue of one mentality into another mentality within culture or literature. We intend to develop the theory from the point of view of the History of Mentalities, one of the guidelines of the theory, as well as explain cultural hybridization, crystallization and residual concepts. We will also focus on the role of the Catholic Church in the Middle Age society to finally analyze the novel within the idea of the original sin, devilry and vampirism.
O presente trabalho tem por objetivo analisar a residualidade medieval no romance naturalista O Homem, de Aluísio Azevedo. Ao realizarmos a leitura do romance, percebemos aspectos ao longo da narrativa que nos remetem à mentalidade medieval, principalmente no que diz respeito à religiosidade, ao medo e sentimento de culpa ligado à construção da idéia de pecado. A Idade Média teve sua cultura e suas leis profundamente baseadas na religiosidade difundida pelos dogmas judaico-cristãos da Igreja Católica, a qual detinha o poder de conduzir o cotidiano da sociedade através dos sacramentos e rotinas religiosas, bem como tinha total liberdade para julgar e condenar as pessoas consideradas pecaminosas e hereges. Para tanto, fez uso de mecanismos de poder para manipular o pensamento e as atitudes dos indivíduos. Em O Homem, percebe-se a presença desses mecanismos da mentalidade medieval, o que torna pertinente a constância residual desses mecanismos na mentalidade do Ocidente. E para realizar essa ponte entre Idade Média e a obra faremos uso da Teoria da Residualidade, de Roberto Pontes, teoria que estuda os resquícios de uma mentalidade em outra mentalidade, seja no âmbito cultural ou literário. Pretendemos desenvolver a teoria à luz da História das Mentalidades, uma das diretrizes norteadoras da teoria, bem como elucidar acerca dos conceitos de resíduo, cristalização e hibridação cultural. Além disso, abordaremos aspectos da vida medieval, focando no papel da Igreja Católica em meio à sociedade, para enfim analisarmos o romance, cujos pontos serão desenvolvidos em torno da idéia de pecado original, demonologia e vampirismo.
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Longhi, Blandine. "La peur dans les chansons de geste (1100-1250) : poétique et anthropologie." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040129.

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L’étude explore les différentes composantes, anthropologiques aussi bien que littéraires, du rapport entre l’émotion du public et l’émotion des personnages. Cette problématique est au cœur du fonctionnement des chansons de geste qui reposent sur un paradoxe : susciter la peur par la description de faits violents et de protagonistes terrifiants, tout en célébrant l’intrépidité de leurs héros. La distance entre le public et les personnages relève en partie de raisons idéologiques : la représentation de figures inquiétantes cristallise l’angoisse collective sur des cibles désignées par les institutions dominantes, tandis que le déni de la peur par les héros participe à la construction d’une image idéalisée de la chevalerie. Par ailleurs, au-delà du lien entre les œuvres et leur contexte historique, la recherche d’un effet de peur procède d’une poétique spécifique. Ce sentiment soude l’auditoire dans l’inquiétude et dans l’admiration, permettant l’exaltation épique et la glorification du courage héroïque. La sublimation de la peur tient à une esthétique de la terreur qui transforme les motifs effrayants en objet de contemplation et la répulsion en attraction. Grâce à cette transfiguration du réel, le public peut opérer un transfert psychique qui confère aux textes une dimension cathartique. Les actions des héros impavides jouent ainsi le rôle d’exutoire pour les pulsions refoulées, et les poèmes contribuent à conjurer l’anxiété liée aux tensions et aux crises de la société féodale
This work explores the various components, from an anthropological as well as a literary point of view, of the relationship between the emotions of the public and the emotions of the characters. This problem is at the heart of epic texts, which are based on a paradox: to create fear through the depiction of violent events and frightening characters, while celebrating the fearlessness of their heroes. The distance between the audience and the heroes is due to ideological reasons: on the one hand, the representation of disturbing figures crystallizes collective dread on targets designated by the dominant institutions, on the other hand, the heroes’s denial of fear by heroes allows the construction of an idealized image of chivalry. Moreover, beyond the link between the texts and their historical context, the search for a fear effect proceeds from a specific poetics. This emotion enables the epic exaltation and glorification of the hero’s courage by bringing the audience together in the same feelings of worry and admiration. The sublimation of fear depends on an aesthetics of terror which turns the reasons for fear into an object of contemplation and the attraction into repulsion. With this transfiguration of reality, the audience can make a psychic transfer which gives the texts a cathartic dimension. The feats of intrepid heroes are an outlet for repressed instincts, and the poems help to exorcise the dread related to tensions and to the crisis of feudal society
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Orsini, Celia. "Héritage monumental, paysage funéraire et identités : approches archéologiques de la région Tyne-Forth (Vè-VIIIè siècle)." Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H033/document.

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Cette étude porte sur les choix d'implantation des espaces funéraires dans les paysages naturels, construits et anciens, par les populations du haut Moyen Age, entre le Ve et le début du VIIIe siècle, dans le Nord de l'Angleterre et l'Est de l'Écosse. Selon les contextes culturels, différentes communautés et leurs élites ont utilisé des caractéristiques naturelles et culturelles dans des mises en scène symboliques de paysages. Entre le Ve et le VIIIe siècle, la région Tyne-Forth devient un carrefour de royaumes bretons et anglo-saxons à partir duquel émerge un des royaumes les plus importants de Grande-Bretagne, la Northumbrie. Cette zone offre la possibilité de comparer l'affichage identitaire de sociétés anciennes de différents royaumes qui se croisent et s'influencent Les pratiques funéraires subissent deux mutations importantes sous l'effet de la christianisation et de la formation de royaume de plus en plus large. Elles sont étudiées afin d'établir si leurs dynamiques temporelles peuvent être interprétées comme les indices d'une évolution des identités culturelles, sociales ou religieuses. On s'interroge sur l'éventuel rôle de traditions relatives à la disposition des morts, dans la création d'identités locales ou régionales. L'analyse du paysage sert aussi à mettre en évidence l'utilisation du paysage naturel et construit pour approcher ces identités. Elle sert également à identifier les réoccupations funéraires de monuments anciens et de le comparer avec celles du reste de la Grande-Bretagne et l'Europe du Nord-Ouest. L'intérêt de cette étude est de mettre en avant les éventuelles pratiques, sociales et symboliques, dissimulées derrière ces réoccupations
The present thesis focuses on the use of the landscape in early medieval North East England and South East Scotland in the 5th to the 8th centuries -a region recognised as an emerging component of the Northumbrian Kingdom. By the 7th century, Northumbria had become a major political and ecclesiastical power. The chronological frame of this research allows for consideration of the deep political and religious changes that began in the 4th/5th centuries with the departure of the Roman army. The emergence of large kingdoms followed along with the conversion to Christianity and the acceptance and unification of the Christian Faith in the 8th century AD. We here explore the experience of the people who dwelled within this region in the early medieval period from the 5th-8th centuries. li does so by focussing on their funerary rites and practices and how they used their surroundings within funerary ritual to emphasise and signal their collection to place and their identities. Early medieval communities had at their disposal a complex landscape within which they constructed and signalled affiliations by means of interaction with natural and human altered features. Such processes have been argued by many researchers as evidence of the use of the natural landscape and world in the processes of identity creation, with funerary ritual signalling the social and political transformations underway in the organisation of early medieval societies
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Rosa, Carla Margarida Figueiredo. "A Alma da Batalha. A vivência da guerra no Portugal Medieval." Master's thesis, 2019. http://hdl.handle.net/10316/86687.

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Dissertação de Mestrado em História Militar apresentada à Faculdade de Letras
No Portugal Medieval, a guerra marcou presença assídua na vida das populações, fosse porque afetava dramaticamente as suas propriedades, fosse porque nela participavam ativamente por via do recrutamento (régio ou senhorial). Perceber como as gentes eram afetadas pelo fenómeno bélico é o objetivo do presente trabalho, em especial no que ao combatente diz respeito. Participar nas campanhas militares (por regra) não foi uma opção voluntária nem significou uma melhoria das condições de vida, antes pelo contrário, configurou uma obrigação que se era compelido a cumprir e que agravava uma existência já de si ingrata. Neste trabalho, acompanhamos o combatente medieval inserido na sua hoste; vè-lo-emos avançando de campanha em campanha, a tentar ultrapassar os muitos obstáculos que se lhe oferecem. O ânimo alterna entre o medo e a expectativa, e procura-se afastar da mente a violência e os cenários de derrota, de cativeiro, de ferimentos graves ou até de morte. Vê-lo-emos também a comemorar vitórias, a humilhar os inimigos derrotados e a participar na organização do saque e da guarda dos prisioneiros. Identificaremos, ainda, as motivações e os apoios que lhe permitiam continuar, bem como os subterfúgios que encontrava para lidar com a brutalidade intrínseca da guerra. O medo (uma constante), de quando em vez, cede o lugar à coragem. E a fé mistura-se com a magia no apoio emocional ao soldado. Por fim, o regresso. Psicologicamente e/ou fisicamente afetado, o combatente regressa a uma existência aleatória, num lugar incerto, pois a guerra desestrutura não apenas o homem e a sua família, mas também o território.
In Medieval Portugal, war was frequently present in people’s lives, either because it affected dramatically their properties or because they actively participated in it through recruitment (royal or seigniorial). The main goal of the present work is to understand how people were affected by the war phenomenon, especially in the case of warriors. Participation in military campaigns (as a rule) was not a voluntary choice and it did not mean an improvement on living conditions; rather, it set up an obligation that one was compelled to fulfill and which aggravated an already very hard existence. In this work, we follow the medieval warrior inside his unit; we will see hisprogress from campaign to campaign as he tries to overcome the many obstacles he has to face. His mood changes between fear and expectation. He tries to keep his mind away from violence and defeat scenarios, from captivity, from serious wounds or, ultimately, from death. We will also see him as he celebrates victories, humiliates defeated enemies, and participates in the organization of looting and custody of prisoners. Likewise, we will identify his motivations and supports that enabled him to carry on, as well as the subterfuges he needed in order to deal with the intrinsic brutality of war. Fear (a constant), from time to time, gives way to courage. And faith mingles with magic in emotional support for the soldier. Finally, the return. Psychologically and/or physically affected, the warrior returns to a random existence, in an uncertain place, because war deconstructs not only the man and his family, but also the territory.
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"Mirrors and Fears: Humans in the Bestiary." Master's thesis, 2014. http://hdl.handle.net/2286/R.I.25095.

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abstract: The medieval bestiary is often simply described as a moralized "encyclopedia of animals," however, these so-called "books of beasts" were made for humans, by humans, about humans. It is therefore surprising that one common pictorial subject of the bestiary has been left unexamined: humans. By viewing bestiary images through this lens, one may easily see man's underlying and unresolved struggle to maintain dominance over the beasts, and the Others projected onto them, thereby ensuring that "the (hu)man" remains a discrete definition. This study begins as the bestiary does, with the Naming of the Animals. Illustrations of Adam as a king, bestowing names of his choosing upon tame beasts express a kind of nostalgia for a now-lost time when humanity was secure in their identity as non-animal. This security no longer exists in the postlapsarian world, nor in the bestiary images following these scenes. In an attempt to maintain the illusion of dominion, many bestiary illuminations forego simple descriptive images in favor of gory hunting scenes. However, these conspicuous declarations of dominion only serve to highlight the fragility of the physical form, and even demonstrate the frailty of the human (male, Christian) identity. One such example is MS Bodley 764's boar illumination, in which the animal is killed at the hands of male hunters. This thesis unpacks this image of dominion in order to reveal the associated insecurities regarding race, gender, and species that lie beneath the surface. Subsequently, the study turns to the many bestiary images depicting human bodies brutally fragmented within the jaws of an animal. Anthropophagous bestiary animals often carry fears of the gender and ethnic Other; despite the bestiary's posturing of order and hierarchy, both the human body and identity are easily consumed and subsumed into the ever-present animal/Other. Just as in life, the human figures in the bestiary struggle to establish unquestioned dominion, only to be constantly undercut by the abject. By using a psychoanalytic approach to the human bodies of the bestiary, this study will explore how this imagery reflects the ambiguous position and definition of the human.
Dissertation/Thesis
M.A. Art History 2014
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Books on the topic "Medieval fear"

1

McCann, Daniel, and Claire McKechnie-Mason, eds. Fear in the Medical and Literary Imagination, Medieval to Modern. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-55948-7.

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Sadaune, Samuel. La peur au Moyen Âge: Craintes, effrois et tourments particuliers et collectifs. Rennes: Éditions Ouest-France, 2013.

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Landscapes of fear: Perceptions of nature and the city in the Middle Ages. Cambridge, UK: Polity Press, 1994.

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Fear and loathing in the North: Jews and Muslims in medieval Scandinavia and the Baltic Region. Berlin: De Gruyter, 2015.

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Tragic pathos: Pity and fear in Greek philosophy and tragedy. Cambridge: Cambridge University Press, 2012.

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Municipal officials, their public, and the negotiation of justice in medieval Languedoc: Fear not the madness of the raging mob. Leiden: Brill, 2012.

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For fear of the fire: Joan of Arc and the limits of subjectivity. Chicago: The University of Chicago Press, 2001.

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Aparisi, Frederic. Fer Harca: Històries medievals valencianes. Valencia, Spain]: Drassana, 2014.

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Cedric, una leyenda nueja. Monterrey, Nuevo León, México: Ediciones Castillo, 2004.

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Sacred cow, mad cow: A history of food fears. New York: Columbia University Press, 2005.

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Book chapters on the topic "Medieval fear"

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Howard, Peter. "The Fear of Schism." In Late Medieval and Early Modern Studies, 297–323. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.lmems-eb.3.3536.

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Minnis, Alastair, and Eric J. Johnson. "Chaucer’s Criseyde and Feminine Fear." In Medieval Women: Texts and Contexts, 199–216. Turnhout: Brepols Publishers, 2000. http://dx.doi.org/10.1484/m.mwtc-eb.3.3643.

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Robson, Janet. "Fear of Falling: Depicting the Death of Judas in Late Medieval Italy." In Fear and its Representations, 33–65. Turnhout: Brepols Publishers, 2002. http://dx.doi.org/10.1484/m.asmar-eb.3.3064.

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Fudgé, Thomas A. "The Feast of the Ass: Medieval Faith, Fun, and Fear." In Medieval Religion and its Anxieties, 1–11. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56610-2_1.

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Wald, Priscilla. "Ending on a Note of Fear." In Fear in the Medical and Literary Imagination, Medieval to Modern, 249–57. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-55948-7_12.

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Gilbert, Pamela K. "Dreadful: Aesthetic Fear in Victorian Reading." In Fear in the Medical and Literary Imagination, Medieval to Modern, 79–99. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-55948-7_5.

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Shuttleworth, Sally. "Fear, Phobia and the Victorian Psyche." In Fear in the Medical and Literary Imagination, Medieval to Modern, 177–201. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-55948-7_9.

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Sargent, Michael G. "The Anxiety of Authority, the Fear of Translation: The Prologues to The Myroure of Oure Ladye." In The Medieval Translator, 231–44. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.tmt-eb.5.111968.

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Lund, Mary Ann. "Without a Cause: Fear in the Anatomy of Melancholy." In Fear in the Medical and Literary Imagination, Medieval to Modern, 37–54. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-55948-7_3.

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Ingram, Allan, and Clark Lawlor. "‘The Gloom of Anxiety’: Fear in the Long Eighteenth Century." In Fear in the Medical and Literary Imagination, Medieval to Modern, 55–78. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-55948-7_4.

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Reports on the topic "Medieval fear"

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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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