Download A Handbook of Anglo-Saxon Studies by Jacqueline Stodnick, Renée Trilling PDF

By Jacqueline Stodnick, Renée Trilling

Reflecting the profound effect of serious thought at the examine of the arts, this choice of unique essays examines the texts and artifacts of the Anglo-Saxon interval via key theoretical phrases comparable to ‘ethnicity’ and ‘gender’.

  • Explores the interaction among severe thought and Anglo-Saxon studies
  • Theoretical framework will attract expert students in addition to these new to the field
  • Includes an afterword at the worth of the discussion among Anglo-Saxon experiences and demanding theory

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19 And here, again, the unknowability of the central space demarcated by Anglo-Saxon boundary clauses adds further interest, because it is the unmapped that is the focus, the core of the issue being skirted around. 20 For a lengthy discussion, see Lucas 61–69. 21 As St Margaret does before the destruction of the dragon in her prison cell: “on hire forhæfde rodetacna mærcode” (“on her forehead, she made the mark of the cross”). See Treharne 316–317, l. 158. 22 A brief discussion of this occurs in Thompson 40–42.

Still, those unsuccessful lay healings that are mentioned do suggest that some people sought help from other places than the church as well. ” Instead he states that the sick should ask their Lord for health (Clemoes 450). Clearly the fact that pieces of bone or lapidaries existed in church contexts indicates that they were approved as measures for healing, but that the same material outside the church was condemned must have been quite confusing to lay people. There is a faction of modern disability culture which refuses medical intervention.

Spinning and weaving, for example, can be done sitting down, but they also require a certain degree of expertise and dexterity. What none of these models can show, however, is how this passage coincides with the real experiences of the impaired. This is why any research into Anglo-Saxon constructs of disability needs to draw on many sources to identify the cultural constructs surrounding bodily defects. Cure in most cases is not an option for the Anglo-Saxon doctor, and while there is good evidence that medics were trained to help with the discomfort of impairment, they could not substantially influence the shape or form of the body (Cameron 23).

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