2015 CONFERENCE ON THE MESTER DE CLERECÍA

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Why Mester de Clerecía in 2015?

The thirteenth century was a dynamic time in the Iberian Peninsula, as political and cultural changes were occurring throughout the realms that occupied what is now Spain and Portugal. Much of the literature of this period was learned in nature and composed by clerics, and although the works were read and studied individually from the time of composition, they did not see collective examination until the nineteenth century. It was in 1865 that the Spanish scholar Manuel Milà i Fontanals used the term “mester de clerecía” (the cleric’s craft) for the first time to refer to this learned literary production.

The study of the mester de clerecía is now 150 years old, and an international conference entitled “The Cleric’s Craft: Crossroads of Medieval Spanish Literature and Modern Critique” will be convened in 2015 to mark this important milestone, to reassess this literature and its study, as well as to chart new directions for the field.









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2017-2018 Fellowship Program
$45,000 - $60,000

The Katz Center invites applications from scholars in the humanities, social sciences, and the arts at all levels, as well as outstanding graduate students in the final stages of writing their dissertations. All scholars whose work fits squarely into the proposed research topic are eligible to apply. Fellowships granted may be for one semester or the full academic year.

This year proposal should explore the theories, institutions, and paradigms that shaped how Jews have studied nature, and the ideas, applications, and cultural and religious consequences that emerged from such study. The fellowship is open to scholars working on particular thinkers, texts or theories, as well as research projects that frame the subject in relation to Classical, Christian, Muslim, or secular approaches.
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The Libro de buen amor is one of the most studied works of medieval Spanish literature. Juan Ruiz, the archpriest of Hita, composed the final version of the poem around 1343, and many scholars consider it one of the last manifestations of the mester de clerecía. The lengthy poem contains many genres and modes, from devotional pieces to parody to semi-autobiography. ... See MoreSee Less

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The Cleric’s Craft shared Biblioteca Gonzalo de Berceo's post. ... See MoreSee Less

LOS SANTOS EN LA MEDICINA OCCIDENTAL La devoción a los diferentes santos para la curación de las diversas enfermedades, dentro de la religión cristiana, se remonta a la época medieval, pero tiene sus orígenes reales desde mucho tiempo atrás. El culto a los santos siempre ha guardado un especial significado en la historia de la iglesia católica ya que representan, de manera objetiva, valores espirituales de ejemplaridad, pues a través de su imitación se espera que los humanos sigan una vida plena dentro de los ideales del cristianismo; pero el papel más importante de los personajes santificados es su calidad de intercesores y protectores. Ya los apóstoles nombraban a Jesús en varios episodios de curación.35 De esta manera, el Nuevo Testamento concede a la enfermedad un papel capital. Cristo se acerca a los enfermos, obsesionado por sus lamentaciones. "Jesús iba recorriendo toda la Galilea, enseñando en sus sinagogas y predicando el Evangelio" o "buena nueva" del reino "celestial" y sanando toda dolencia y toda enfermedad en los del pueblo" (Mt.4:23).6 Parece hacer de los paralíticos, los lisiados, los ciegos, los sordomudos, los hidrópicos, los leprosos, su compañía de elección, así como de los pecadores, hasta tal punto que los escritores paganos, como el neoplatónico Celso, se lo reprochan, y Orígenes se aplicó a disculparlo: Acoge, dice, a los más desheredados "para curar sus males gracias a su doctrina, para apaciguar la fiebre de las pasiones gracias a los remedios que le ofrece la fe y que son comparables al vino, al aceite y a otros remedios que emplea el médico para calmar los dolores del cuerpo". 7 Es conocido el fundamental texto de Juan donde relata la curación del ciego (9:1-3): "Al pasar vio Jesús un hombre ciego de nacimiento, y sus discípulos le preguntaron: Maestro ¿Qué pecados son la causa de que éste haya nacido ciego, los suyos o los de sus padres? Respondió Jesús: No es por culpa de éste ni de sus padres, sino para que las obras del poder de Dios resplandezcan en él". 8 Cristo rechaza aquí,en términos decisivos, la doctrina arcaica que asimilaba la enfermedad al castigo del pecado, de la cual el pensamiento común de Israel no había sabido desprenderse: a pesar de las especulaciones sobre el sufrimiento inmerecido, ya sugeridas por el salmista en los libros proféticos (Isaías o Jeremías) y sobre todo en el Libro de Job, los judíos de los tiempos evangélicos se obstinaban en conferir un sentido expiatorio a los defectos congénitos que, a sus ojos, sólo podían dar testimonio de una falta hereditaria.9 Jesús niega expresamente que el pecado sea causa eficiente de un estado mórbido. Asigna, sin embargo a éste una finalidad divina, y proporciona la prueba llevando a cabo una curación instantánea por medio de la cual se manifiesta el poder y la misericordia de su Padre. No se expresa de otro modo cuando le llevan la noticia del peligro corrido por Lázaro: "Esta enfermedad no es mortal, sino que está ordenada para gloria de Dios" (Jn.11:4).10 La misma enseñanza se desprende del relato referente al paralítico de Cafarnaum, según lo narran los evangelios sinópticos (Mt.9:1-6; Mc.2:1-12; Lc.5:17-26).11-13 En definitiva, sea cual sea el acto que expresa su dominio sobre el mal, remisión de los pecados, milagro o exorcismo, Jesús, asumiendo sobre sí mismo el sufrimiento humano, se afirma como supremo portador de salvación. Rescata y cura. Con toda justicia los apologistas de los primeros siglos, Tertuliano, Clemente de Alejandría, Orígenes, saludaron en él al Cristo Médico.14 Inspirándose en la enseñanza de Jesús, el pensamiento de la época paleocristiana emprendió muy pronto la elaboración de una teología de la dolencia.15 Ahora bien, en el catolicismo un santo o una santa es una persona fiel que ha sido canonizada por haber dado pruebas de sus virtudes cristianas, como son fe, esperanza, caridad, prudencia, castidad, justicia y fortaleza en grado heroico, y que además ha realizado milagros. Los bolandistas, personas encargadas de preparar y publicar la vida de los santos de la iglesia católica, han registrado la existencia de más de veinte mil de ellos. Al parecer los primeros santos que recibieron culto durante el cristianismo fueron los mártires que murieron durante las grandes persecuciones imperiales romanas.16 En el siglo V de nuestra era los obispos transportaron las reliquias de esos mártires a lugares especiales, para lo que construyeron magnas iglesias que les sirvieron de morada final. A partir del siglo XII el pontificado se tomó el derecho exclusivo de canonizar a los "siervos de Dios". Los santos, cuyas reliquias se sacralizaron, llegaron a ser patronos que vinculaban amplias capas de población a su patronazgo. Fueron también los compañeros invisibles, los amigos y protectores contra los males del mundo. Su presencia a través de las reliquias aseguraba protección y solidaridad con los seres humanos.17 A cambio de velas, limosnas y peregrinaciones, así como actitudes de dependencia, los santos manifestaban su potencia a través de los milagros: la curación de la enfermedad provocada por el pecado, la salvación en medio de los peligros, el encuentro de objetos y personas perdidos, etc., expresado también por los retablos, a los que me referiré más adelante. El cuerpo humano, lugar privilegiado del combate entre el bien y el mal, se convirtió también en el espacio donde se desarrolló el poder de los santos; fue el campo de la lucha entre la enfermedad y el milagro.18 El santo, personaje de vida inimitable por el común de los mortales era, en esa época, más que un modelo, un intercesor. Así, para el Occidente, el culto a los santos se convirtió en un medio ideal para cristianizar a los pueblos paganos, al establecer una nueva forma de socialización basada en el patronazgo y en la subordinación a las sedes que guardaban las reliquias.19 Las vidas de los santos fueron difundidas, en forma recitada o cantada, por los juglares. Por su parte, los clérigos de los santuarios que guardaban las reliquias de algún santo hicieron públicos los libelli miraculorum, recopilaciones de historias de milagros que las reliquias en esos lugares habían obrado.20 En el siglo XIII el dominico Jacobo de Vorágine recopiló muchas de esas narraciones en su conocido libro "La Leyenda Dorada". A partir del siglo X en la liturgia de la fiesta de los santos se incluyó la lectura de la historia de sus vidas, con infinidad de alusiones portentosas; los sermones contenían los ejemplos donde se narraban los prodigios conseguidos con su intercesión.21 Más abundante y en principio menos peligrosa fue la multiplicación de actos de mártires y otros tipos de santos. Desde las épocas de las grandes persecuciones de la alta Edad Media, se fueron formando colecciones de vidas piadosas, dedicadas a robustecer la piedad de los fieles. En estas narraciones tenían parte esencial los milagros, como podían darse en cualquier otra religión; pero, claro es, que no cabían hechos de tipo monstruoso o inmoral, si no era en los perseguidores. Todos los teólogos están conformes en admitir que para los fieles de la Iglesia Católica, la "tradición" es una fuente de conocimiento intelectual. Ejemplos de santos relacionados con la práctica médica son los mellizos Cosme y Damián, considerados hoy en día como los patronos de los cirujanos, farmacéuticos y flebotomianos; Santa Ana es invocada por las mujeres embarazadas; San Ramón Nonato puede ser requerido por las parturientas; San Liborio ayuda a los enfermos del mal de piedra; San Roque es patrón de los apestados, tanto como San Sebastián; para sanar las enfermedades de los ojos se invoca a Santa Lucía; para los males de la garganta San Blas es un buen mediador; Santa Apolonia es la abogada contra los padecimientos dentales, y Santa Agata de los males mamarios; San Marcial es protector contra las viruelas; Santo Domingo de Guzmán ayuda a la fecundidad y cura las calenturas, y así, la lista sería interminable. En México son de lo más común los retablos populares. Un retablo popular es una pintura anecdótica que se ofrece como símbolo de devoción y agradecimiento a un santo, virgen o figura sacra a quien se atribuye un milagro;22 también se les conoce como exvotos. Nuestros exvotos son ofrendas de diversos tipos, en los que se materializa el agradecimiento de una persona a Dios, por algún favor recibido mediante el ruego de la virgen María o de algún santo. El retablo en México, desde tiempo inmemorial, parece haber quedado reservado a la piedad del pueblo; los retablos se colocan en los santuarios. Múltiples milagros han sido narrados en muchas obras literarias y musicales. Gonzalo de Berceo, en "Martirio de San Lorenzo", nos narra en la estrofa 47: Lorenzo era santo y ejercía su caridad entre los menesterosos; curaba los enfermos y daba vista a los ciegos.23 Y el rey Alfonso X "El Sabio", en sus Cantigas, nos relata algunos milagros hechos por la Virgen Madre de Nuestro Señor. En la cantiga 322 un vecino de Evora, en Portugal, intemperante en la comida, con ansia cenaba una noche unos conejos asados, y se le atravesó un hueso en la garganta. Estuvo muchos días sin poder tomar más que caldo y agua fría. Los parientes y amigos juzgaban el mal irremediable. El día de la fiesta de la Virgen, en el mes de agosto, dándole por muerto le llevaron a la iglesia y lo encomendaron a la madre de Dios. Durante la misa del alba, tuvo un violento golpe de tos, y todos creyeron que expiraba; pero arrojó el hueso y quedó sano, merced a la celestial señora.24 Otro milagro más es el que se canta en la cantiga 338, que es la curación de la ceguera de un hombre ocurrida también en Evora, diciendo que un mozo de labranza cegó de repente mientras estaba arando el campo. Su amo, que le apreciaba, lo llevó al cabo de un año a la iglesia de Santa María. Al entrar al templo el mancebo vio la luz de las velas del altar, recobrando la vista.25 Por todo lo anterior, considero conveniente que el médico entienda la religiosidad del pueblo, para lograr y tener una mejor relación médico-paciente. Referencias 1. Nuevo Testamento. Salmos. Proverbios. Los Gedeones Internacionales. Filadelfia, 1960. p. 151. 2. Ibidem, p. 13. 3. Ibidem, p. 15. 4. Ibidem, p. 64. 5. Ibidem, p. 112. 6. Ibidem, p. 5 y 6. 7. Sendrail, Marcel. Historia cultural de la enfermedad. Espasa Calpe, S.A. Madrid, 1983. p. 173. 8. Nuevo Testamento, p. 184. 9. Sendrail, op. cit., p. 174. 10. Nuevo Testamento, p. 189. 11. Ibidem, p. 14. 12. Ibidem, p. 63 y 64. 13. Ibidem, p. 111 y 112. 14. Sendrail, op. cit., p. 175 y 176. 15. Ibidem, p. 177. 16. Rubial García, Antonio. Los santos milagreros y malogrados de la Nueva España. En: Manifestaciones religiosas en el mundo colonial americano. Vol. Y. Espiritualidad barroca colonial. Santos y demonios en América. Universidad Iberoamericana-Instituto Nacional de Antropología e Historia-Condumex. México, 1993. P. 71. 17. Ibidem, p. 72. 18. Ibidem, p. 73. 19. Maldonado, Luis. Génesis del catolicismo popular. Ediciones Cristiandad. (El Libro de Bolsillo, 46). Madrid, 1979. p. 63. 20. Sánchez Lara, Rosa María. Los retablos populares exvotos pintados. UNAM. México, 1990. P. 19. 21. Berceo, Gonzalo de. Milagros de Nuestra Señora...Editorial Porrúa, S.A. Colección "Sepan Cuántos...", no. 35. Séptima edición. México, 1988, p. 465-485. 22. Alfonso X "El Sabio". Remedios curativos. Cantigas de Alfonso X "El Sabio" 1221-1284. Grupo de Música Antigua-Eduardo Paniagua. Sony Classical. CD SK62263. 1995. EL PAPEL DE LOS SANTOS EN LA MEDICINA OCCIDENTAL ROLANDO NERI VELA Departamento de Historia y Filosofía de la Medicina, Facultad de Medicina, UNAM ----------------- 1/2.-RETABLO DE BOCOS. Hacia 1525-1530. Milagro de la pierna de San Cosme y San Damián. LEÓN PICARDO (Óleo sobre tabla) 3.-Master of Saint Nicholas The Resurrection of Drusiana 4.- 5.-‘Curación de Justiniano por San Cosme y San Damián’, de Fra Angelico 6.-Talla de Isidro de Villoldo, siglo XVI

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The Thesaurus Linguae Latinae (TLL) Fellowship
$50,400

Society for Classical Studies invites applications for a fellowship that will enable an individual to participate in the work of the Thesaurus Linguae Latinae Institute in Munich. Fellows at the TLL develop a broadened perspective of the range and complexity of the Latin language and culture from the classical period through the early Middle Ages. The opportunity to be trained in lexicography and contribute articles to be published in the lexicon may be of special interest to scholars who are already established in tenure-track positions, as well as those who are just entering the profession. The fellowship offers valuable experience for scholars in a variety of specialties (e.g., Latin language and literature, Roman law, Roman history, the literature of early Christianity).

Deadline: 18 Nov 2016

For more information, please visit: classicalstudies.org/awards-and-fellowships/thesaurus-linguae-latinae-tll-fellowship
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CALL FOR PAPERS 2015

 

 

 

In the beautiful fall weather of the U.S Southwest, scholars from a variety of disciplines and from across the globe will gather at the bilingual campus (Spanish and English) of The University of Texas at El Paso to mark this important milestone, to reassess this literature and its study, as well as to chart new directions for the field.
 

The organizers seek proposals for 20-minute papers on all aspects of this literature and the context in which it was produced. Papers from related fields (history, musicology, art history, comparative literature, historical linguistics, etc.) are especially welcome. 
 
The focus sessions listed under the “Speakers” section of this website were pre-organized, but the general call for papers for the conference is open and will remain open until June 1, 2015. Please submit an abstract as soon as possible via the form below. If you should experience problems in the submission process, or if you fail to receive a confirmation email about your abstract submission, please contact the organizers at clerecia150@utep.edu.
 

Please provide the following information:

 

 

 












 

 

 

 

 

FREQUENTLY ASKED QUESTIONS

 

Who is eligible to present at the Conference?

Everyone interested in the field of medieval Spanish literature, including graduate students, scholars in related fields, and independent scholars.

 

Will proposals be considered exclusively from the field of medieval Spanish literature or will related fields be considered?

The conference organizers encourage proposals from fields related to ALL aspects of 13th and 14th century Iberia, but especially those with a connection to the mester de clerecía broadly defined.

 

How do I register for the Conference?

Registration for the Conference will be available in spring 2015.  Please register your email address on this website in order be notified when the registration system is open.

 

May I present a paper in more than one session?

No. Only one formal presentation will be permitted per participant. Presenters may preside over an additional session in which they are not presenting.

 

Will the Conference accept proposals for complete sessions or only for individual papers?

Each individual paper proposal will be evaluated on its own merits, and therefore the Conference will accept only individual paper proposals.

 

What is the cost of the Conference, and are there any discounts available?

The information regarding the cost will be available when registration opens. Please register your email so you will be notified as soon as this information becomes available. The cost for presenters in general sessions will be set on a sliding scale by academic rank (full, associate, and assistant professor, lecturer/adjunct professor, or independent scholar) and graduate students will receive a special discount.

 

May a paper be read in absentia?

Papers may be read in absentia under extenuating circumstances, but prior arrangements must be made with the Conference organizers.

 

How can I volunteer to preside over/chair a session?

The registration website will have a field to indicate whether or not you would like to chair or moderate a session.

 

Do I have to stay at the Hilton Garden Inn?

No. This is the Conference hotel, which will have special services for the conference attendees. Participants will also receive a discount on rooms at the Hilton Garden Inn. The Hilton Garden Inn is the only hotel adjacent to the UTEP campus, but there are a few other hotels located at a ten-minute car ride from the campus.

 

 

 

HISTORY OF THE MESTERES


 

Much of the early vernacular poetry from the Northern Iberian Peninsula that has survived to our day was written in a very structured poetic form and was thought to have been composed by clerics due to its learned nature. The Spanish scholar Manuel Milà i Fontanals was the first modern critic to use the term “mester de clerecía” to describe this poetry when he pronounced it in an academic address in 1865. Soon after, the phrase “mester de juglaría” was coined to refer to the minstrel poetry that preceded clerecía and for a time coexisted with it. Although not all of the poetic production of this period fit neatly into the two categories, this bipartite nomenclature fostered an emphasis on the differences between
what was termed the two Spanish mesteres. The phrases entered common usage in the study of medieval Spanish literature by the beginning of the twentieth century, but then came to be questioned, prominently in the 1960s and 1970s. Much exciting scholarship has been done in the field, both before and after the controversies over the names used to distinguish them. Now is the perfect time, as the 150th anniversary of the coinage of the term mester de clerecía approaches, to reassess this literature and its study.

PROGRAM

The conference will be held over the course of three days in late October of 2015 on the campus of the University of Texas at El Paso. Twenty-two international experts in the field have been invited to participate in a series of six focus sessions that will revolve around themes of broad interest to the study of thirteenth- (and fourteenth-) century clerical verse. A broader call for papers will be distributed widely a year in advance of the conference to solicit proposals for papers on specific texts, groups of texts, or themes, which will be organized into panels for the conference’s numerous concurrent sessions. A number of special events, including performances, receptions, and banquets have been organized in conjunctions with the academic sessions.

 

Wednesday, October 21
Travel/Arrival Day

 

5:30-7:30   Reception for early arrivers at the De Wetter Center, refreshments served
7:30-9:00   Dinner (at the participant’s venue of choice)

 

 

Thursday, October 22
Day One

 

8:00-9:00     Breakfast Buffet and Morning Coffee Service
8:30-9:30 Opening Remarks: Bower, Desing, Pascual-Argente
9:00-10:30 Concurrent Sessions A (in individual meeting rooms)
10:30-11:00 Morning Coffee Hour, refreshments provided
11:00-12:30   Focus Session One
12:30-2:00    Lunch (at the participant’s venue of choice) 
2:00-3:30       Focus Session Two
3:30-4:00   Afternoon Coffee Hour, refreshments provided
4:00-5:30   “Mesteres in Performance: An Introduction to Medieval Spain with Period Music and Dramatic Readings” (a free event open to public)
5:30-7:00 Dinner (at the participant’s venue of choice)
7:00-9:00         Optional Cultural Excursion in El Paso
  NOTE: All activities will take place in the Tomás Rivera Convention Center unless otherwise noted

 

 

Friday, October 23

 Day Two

 

 8:00-9:00    Breakfast Buffet and Morning Coffee Service
 9:00-10:30    Concurrent Sessions B (in individual meeting rooms)
 10:30-11:00    Morning Coffee Hour, refreshments provided
 11:00-12:30   Focus Session Three
 12:30-2:00    Lunch (at the participant’s venue of choice)
 2:00-3:30    Focus Session Four
 3:30-4:00   Afternoon Coffee Hour, refreshments provided 
 4:00-5:30    Focus Session Five
 5:30-6:00    Conference Banquet and Entertainment

 

Saturday, October 24

 Day Three

 

 8:00-9:00   Breakfast Buffet and Morning Coffee Service
 9:00-10:30   Concurrent Sessions C (in individual meeting rooms)
 10:30-11:00   Morning Coffee Hour, refreshments provided
 11:00-12:30   Focus Session Six
 12:30-2:00   Lunch (at the participant’s venue of choice)
 2:00-3:30   Concurrent Sessions D (in individual meeting rooms)
 3:30-4:00   Afternoon Coffee Hour, refreshments provided
 4:00-5:30   Focus Session Seven
 5:30-6:00   Closing Remarks: Bower, Desing, Pascual-Argente
 6:00-7:30   Closing Reception at the Rubin Center, refreshments provided

 

Sunday, October 25

Departure/Travel Day

 

9:00-11:30 Optional brunch for participants with late departures

 

 

 

 

 

Invited Speakers

 

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CROSSWORDS

Mester de Clerecía and the Poetics of Crossing

 

Connie Scarborough

Connie Scarborough is Professor of Spanish at Texas Tech University. Her research has spanned textual scholarship, literary criticism and theory, and Marian devotion. She has produced critical editions as well as scholarly studies of medieval and early modern works. Her most recent book (2009) is A Holy Alliance: Alfonso X’s Political Use of Marian Poetry.

 

Olivier Biaggini

Olivier Biaggini is Associate Professor in Spanish Medieval Literature at the Université Sorbonne Nouvelle—Paris III in Paris, France. He has worked extensively on hagiography and clerical literature of the Spanish Middle Ages, dealing with questions of authority, exemplarity, fiction and truth. His most recent publication is Miracles d’un autre genre. Reécritures médiévales en dehors de la hagiographie (2012), co-edited with Bénédicte Milland-Bove.

 

Anthony John Lappin

Anthony John Lappin is Professor of Spanish and Head of Department at the National University of Ireland Maynooth. He is currently a EURIAS fellow at the Swedish Collegium for Advanced Study, Uppsalas Universitet. He has published extensively on 11th- to 13th-century Iberian hagiography, with particular attention to the works of Gonzalo de Berceo. His latest book is an edition and translation of Robert of Ketton’s 12th-century Alcoran latinus (2011), the first surviving translation of the Qur’an into a European language

 

Simone Pinet

Simone Pinet is Associate Professor of Spanish and Medieval Studies at Cornell University. Her publications bring theories of space, theories of fiction, cartography, and critical theory to bear on medieval and early modern prose fiction. Her most recent book is Archipelagoes: Insularity and Fiction in Medieval and Early Modern Spain (2011), and she has been awarded a Guggenheim fellowship towards the completion of a monograph on the Libro de Alexandre.

 
 

doublecrossings

DOUBLE CROSSINGS

The Libro de buen amor Reads Clerecia

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Emily Francomano
Emily Francomano, Associate Professor at Georgetown University, has published several articles on the Libro de buen amor. Her most recent book (2013) is Three Spanish Querelle Texts: Grisel and Mirabella, The Slander, and The Defense of Women Against Slanderers; A Bilingual Edition and Study, and she has published a monograph on of gender and epistemology, Wisdom and Her Lovers in Medieval and Early Modern Hispanic Literature (2008).

 

Ryan Giles
Ryan Giles is Associate Professor at Indiana University. He has published in many areas of medieval and early modern Spanish literature, and has been awarded the John K. Walsh Prize for outstanding essay in the field. His book, The Laughter of the Saints: Parodies of Holiness in Late Medieval and Renaissance Spain (2009) analyzes parodic energies in religious literature and culture.

 

Angel Gómez MorenoAngel Gómez Moreno is a Professor at the Universidad Complutense in Madrid, Spain. He has authored and edited multiple volumes and many articles on diverse areas of medieval Spanish letters. His most recent book in the field is Claves hagiográficas de literatura española (del Cantar de mio Cid a Cervantes) (2008).

 

crosswise

CROSS WISE
Properties of Knowledge/Intellectual Property
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María Cristina Balestrini

María Cristina Balestrini is a professor at the Universidad de Buenos Aires. Her research interests include medieval hagiography as well as 13th-century poetry, and she has published widely on the poetic and cultural production of medieval Spain.

 

E. Michael Gerli

E. Michael Gerli is Commonwealth Professor of Spanish at the University of Virginia. He has authored some 150 publications on medieval and renaissance literary and linguistic themes and serves on the editorial boards of numerous journals and presses in both the U.S. and abroad. His most recent book, Celestina and the Ends of Desire (2011), was awarded the Modern Language Association of America’s twenty-second annual Katherine Singer Kovacs Prize for an outstanding book in the field of Latin American and Spanish literatures and cultures.

 

Julian Weiss

Julian Weiss is Professor of Medieval and Early Modern Spanish Studies and Director of the Centre for Late Antique and Medieval Studies at King’s College London. He has produced numerous critical editions of medieval and early modern texts as well as many highly influential works of criticism focusing on medieval Spanish literary culture.  His 2006 book The ‘Mester de clerecía’: Intellectuals and Ideologies in Thirteenth-Century Castile was awarded the annual international book prize from the journal La Corónica.

 

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CROSSED CULTURES
Exchanges and Influences Among Mesteres
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Jean Dangler

Jean Dangler is Associate Professor of Spanish and Chair of the Department of Spanish of Portuguese at Tulane University. Her most recent work focuses on medieval Iberia’s multiculturalism, theories of alterity, and globalization and the Middle Ages. She is the author of Mediating Fictions: Literature, Women Healers, and the Go-Between in Medieval and Early Modern Iberia (2001) and Making Difference in Medieval and Early Modern Iberia (2005), and currently works on the monograph Edging Toward Iberia.

 

Gregory Kaplan

Gregory Kaplan is Lindsey Young Professor of Spanish in the Modern Foreign Languages & Literatures Department at the University of Tennessee (Knoxville). His work has been particularly influential in the study of the converso literature of medieval and early modern Spain: he is the author of The Evolution of Converso Literature: The Writings of the Converted Jews of Medieval Spain (2002) and the editor of Marginal Voices: Studies of the Converso Literature of Medieval and Golden Age Spain (2012).

 

Michelle Hamilton

Michelle M. Hamilton is Associate Professor of Spanish and Portuguese at the University of Minnesota, Twin Cities where she offers courses on religious studies, Jewish studies, and Spanish literature and culture. She has published widely on multi-confessional Iberia. Recent publications include Beyond Faith: Belief, Morality and Memory in a Fifteenth-Century Judeo-Iberian Manuscript (2014) and In and Of the Mediterranean: Medieval and Early Modern Iberian Studies (2014). She is currently working on a project examining the intersections of translation, ruins and wonder in the Iberian Arabic and Romance traditions.

 

crossbones

CROSSBONES

Materiality, Corporeality, and Clerecía Poetry

 

Martha Daas 

Martha Daas is Associate Professor of Spanish at Old Dominion University. Her research interests include popular manifestations of religion in the Spanish Middle Ages and religious parody. Her book, The Politics of Salvation: Gonzalo de Berceo’s Reinvention of the Marian Myth, was published in 2011.

 

Andrew Beresford 

Andrew Beresford is Reader, Head of Department, and Director of Education in the School of Modern Languages and Cultures at the University of Durham, UK. He has published widely on a variety of topics related to hagiography and gender, early poetic and narrative theory, and the vernacular reception of Latin hagiography in Spain. His most recent book is The Severed Breast: The Legends of Saints Agatha and Lucy in Medieval Castilian Literature (2010).

 

Robin Bower

Robin Bower is Associate Professor of Spanish at Penn State, Beaver, specializing in medieval and early modern literature. She has published on the hagiographies of Gonzalo de Berceo, and is interested in modern reception and transformation of medieval aesthetic and ideological categories.

 

Fernando Baños Vallejo

Fernando Baños Vallejo is Associate Professor of Spanish Medieval Literature and Chair of the Department of Hispanic Philology at the Universidad de Oviedo, Spain, and has been visiting professor at the Université de Toulouse, France, and most recently, at Columbia University in 2011. His research focuses on medieval saints’ legends, on which he has published numerous articles and the monograph Las vidas de santos en la literatura medieval española (2003).

 

crosspurposes
CROSS PURPOSES
The Utility of the Mester de Clerecía
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Mary Jane Kelley
 Mary Jane Kelley is Associate Professor of Spanish at Ohio University. Her research focus is 13th-century narrative poetry in the cuaderna vía form, and she has published widely in the area of mester de clerecía’s depictions of vision and blindness, as well the representations of the textual and oral transmission of narratives.
 
Pablo Ancos
Pablo Ancos, Associate Professor at the University of Wisconsin, Madison, focuses on the formal properties of mester de clerecía verse and their intersection with larger literary-historical currents. His book Transmisión y recepción primarias de la poesía del ‘mester de clerecía’ (2012) investigates the transmission and reception of the narrative poetry of 13th-century Spain.
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Matthew V. Desing
Matthew V. Desing is Assistant Professor of Spanish at the University of Texas at El Paso. His research focuses on travel, gender, and authority 13th-century texts. He has published on hagiography and medieval romance, and his book Mester de Romería: Travel and Ideology in the Literature of Medieval Spain is forthcoming.

 

Patricia Grieve
Patricia Grieve is Nancy and Jeffrey Marcus Professor in the Humanities at Columbia University. She has published widely in all areas of medieval literary history, most recently exploring literary representations of the mythic-historical figure of La Cava in The Eve of Spain: Myths of Origins in the History of Christian, Muslim, and Jewish Conflict (2009).

 

crosscurrents

CROSSCURRENTS

Texts and Contexts in the 13th Century

 

Carina Zubillaga

Carina Zubillaga is Director of the Practicum Program in Spanish Literature at the Universidad de Buenos Aires whose research interests include textual scholarship and manuscript studies. Her critical edition Antología castellana de relatos medievales (2008) bridges a scholarly interest in the literary cultures of the 13th century with a technical interest in scholarly editing.

 

Clara Pascual-Argente

Clara Pascual-Argente is Assistant Professor of Spanish at Rhodes College. She specializes in medieval Castilian literature and culture, particularly their relationships with other European literatures through textual and visual translation and adaptation, and currently holds the Andrew W. Mellon Fellowship in Medieval Studies at Notre Dame. She is preparing a monograph entitled The Invention of Medieval Antiquity: Memory and Anachronism in the Iberian Roman Antique.

 

Elena González Blanco García

Elena González Blanco García is Assistant Professor in Medieval Literature at the Universidad Nacional de Educación a Distancia (UNED) and the academic director of the recently created Digital Humanities Innovation Lab at that institution. Her recent book La cuaderna vía española en su marco panorámico (2010) considers the poetry of 13th-century Spain in the context of a larger European medieval literary culture inflected and integrated by a still vigorous Latin inheritance.