HIST 96W -2 Tuesday 1:00PM-3:50PM Spring 2015 Pub Aff 1329

Instructor: Kristina Markman Office Hours: Wednesdays 12:00AM-2:00PM or by appointment Office Location: Bunche 2169 E-mail: [email protected] Mailbox: Bunche 6272

HIST 96W-2 Introduction to Historical Practice Negotiating Difference: Gender, Ethnicity, and Religion in Medieval Europe

Course Description

In the Middle Ages, much like today, human beings created order by dividing the world into clearly delineated, and often opposing, social and cultural categories. This course explores processes of identity formation that structured medieval societies along lines of division and collaboration, inclusion and exclusion. We will begin by looking at the most omni-relevant and ubiquitous category of all—gender. Here we will examine gender roles and the normative prescriptions, beliefs, and context that gave them meaning. We will then move to the question of minorities and marginalized groups. Crucial to the self-definition of the medieval Christian in- group was its disidentification from out-groups such as Jews, Muslims, pagans, and Christian deviants. Turning to the topic of patterns of intercommunal discourse, in the second part of the course, we will examine how medieval people identified and treated minorities.

Course Material

Each week students will read both primary and secondary sources. Some of the primary sources are directly referenced by the secondary sources. During class meetings, students will be asked (1) to contextualize, analyze, and evaluate the assigned primary sources, (2) to examine how the authors of the secondary sources make use of primary sources to advance an argument, and (3) to reflect critically and creatively on the differences and similarities between the institutions that we are studying and those of the contemporary western world. Since this is a process-based learning course, students will be expected to make serious efforts to learn to think historically and communicate their ideas in writing.

Note: This course is designed to introduce students to historical methods and practices. Students are not expected to have knowledge of medieval history. Relevant historical background will be provided by the instructor each week.

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Course Objectives

• To familiarize students with the practice of history and the historical method. • To develop analytical and critical reading skills necessary for analyzing primary and secondary sources. • To develop skills essential to the research and writing of history. Students will learn how to choose a research topic, select appropriate sources, construct an annotated bibliography, and write a substantial research paper. • To develop the ability to frame historical questions and think critically about the significance of historical events.

Course Requirement

This course satisfies the UCLA the Writing II requirement. The assignments are crafted to improve writing proficiency and aid students to refine their ideas and prose.

25% Participation 2 absences is an automatic fail!

Class meetings function as a seminar, providing students an opportunity for active learning and a forum to present ideas. Students are expected to have read the entire assignment carefully each week before the class meeting and be prepared to discuss it critically and creatively.

Week 9 presentation is 10% of participation grade.

25% Reading Responses + Writing Workshops See “Weekly Assignment Schedule”

Throughout the quarter students will complete 5 reading responses and 3 writing workshops.

Reading Responses: Almost every week students will be expected to submit a 1-2 page (double-spaced) reaction paper based upon that week’s assigned readings. This is a NOT a summary. The reaction paper should: (1) analyze the primary sources within the appropriate historical context or (2) address the secondary sources by briefly mentioning the author’s thesis and then critically and analytically evaluating the author’s argument by considering the author’s evidence (primary sources), assumptions, and implications.

Writing Workshops: Since this is an intensive writing course, three times throughout the quarter, instead of a reading response, students will participate in writing workshops. These assignments will be distributed in class.

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50% Final Paper See “Paper Guide” for details. Each student is required to submit a 12-15 page final research paper on a topic of their choice. The paper should present an analysis of one or more primary sources as well as a substantial literature review. This will be an ongoing 10-week project and will require the following: • Week 2: “Using YRL” assignment. • Week 3: Students are expected to have a preliminary idea for a paper topic. • Week 4: (5%) Students are expected to have chosen a paper topic, identified the primary sources which they will be using, and at least 3 secondary sources. • Week 5: Students must bring their primary sources to class or demonstrate their availability online. • Week 7: (15%) Annotated bibliography. • Week 9: (20%) Students will give a 5-minute presentation (10% of participation grade) to the class on their chosen paper topic and discuss their research progress. Formal outline (min. 8-10 pages) or rough draft and bibliography will be collected after the presentation. Students will receive instructor feedback no later than Week 10. • Finals week (June 9, 2015): (60%) Submission of final draft, complete with footnotes and bibliography via Turnitin.com

All assignments are due in hard copy. Please use Chicago-Style Format. http://www.chicagomanualofstyle.org/home.html

Late Assignments

If you intend to be absent, you must e-mail me your assignment by 1PM on its due date.

Late assignments will NOT be accepted without medical or other valid documentation.

Late assignments may always be submitted for instructor feedback only. No credit will be given.

Academic Integrity

The punishments are severe, so don’t do it! For further information on Academic Integrity please visit http://www.deanofstudents.ucla.edu/integrity.html.

Required Texts

All required texts are available online through the course website under the appropriate week heading. Each week students are expected to read the “Primary Source Packet” designed by the instructor and the required secondary source(s).

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Students must have the reading on hand in class.

Course Outline

Week 1 (March 31, 2015): Introduction “The task of the historian is to complicate, not to clarify.”—J. Z. Smith

1. What does a historian do and how do they do it? 2. Theoretical Background: What is identity? What is alterity? 3. What are the “Middle Ages?” Europe c. 1000

Week 2 (April 7, 2015): Men, Part I A “machismo” culture? Knighthood and the chivalric ideal

According to the Oxford English Dictionary, the term “machismo” refers to “The quality of being macho; manliness, male virility, or masculine pride; the display of this.”

In the Middle Ages, manly virtues were essentially knightly virtues: courage, prowess, and loyalty, as well as strict observance of all pledges, and zeal in protection of those unable to defend themselves: the church, the poor, women, and children. Notions of secular masculinity were intimately tied to chivalry and courtliness, ideals that were popularized by medieval literature and exemplified in the crusade movement.

What is chivalry? What is the chivalric code? What is the relationship between chivalry and theology? What were the ? What inspired or concerned those in the medieval West about the call to travel on crusade? How did the crusades and crusading ethos contribute to the popularization of ideas on masculinity and chivalry? What were the chanson du geste? How did courtly literature contribute to the formation of the chivalric ideal? In what ways did chivalry curb and/or encourage violence? Was violence a necessary expression of manhood?

Required Readings Primary Secondary The Song of Roland, trans. Jessie Crosland (1999), select Arthur Brittan, excerpts. Masculinity and Power (1989), 1-14. Chretien de Troyes, Lancelot: The Knight of the Cart in Sources of The Making of the West, Vol. 1: to 1715, ed. K. J. Lualdi (2012), 220-226.

Bernard of Clairvaux, “In Praise of the New Knighthood,” tr.

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Conrad Greenia, http://www.the- orb.net/encyclop/religion/monastic/bernard.html

The Rule and Statutes of the Teutonic Knights, tr. Indrikis Sterns http://www.the- orb.net/encyclop/religion/monastic/tk_rule.html

Nikolaus von Jeroschin, The Chronicle of Prussia, trans. Mary Fischer (2010), select excerpts.

Week 3 (April 14, 2015): Men, Part II Pious : Celibacy as the ultimate male accomplishment

In the Middle Ages, much like today, there was no universal male experience. Exemplifying triumph over carnal weakness and temptation, clerical celibacy was as much a signifier of virile strength as military prowess and courage in battle.

What is celibacy? Why did/does the clergy take a vow of celibacy? How does celibacy fit with medieval conceptions of masculinity? How was clerical masculinity defined? Was it in fact masculinity or did the vow of celibacy “emasculate?” Was celibacy the only criterion for “clerical manhood?”

Required Readings Primary Secondary Odo of Cluny, The Life of Andrew Roming, “The Common Bond of Aristocratic Gerald of Aurillac, Masculinity: Monks, Secular Men, and St Gerald of trans. Gerard Sitwell in Aurillac,” in Negotiating Clerical Identities: , Soldiers of Christ: Monks and Masculinity in the Middle Ages, ed. Jennifer D. and Saints’ Lives from Late Thibodeaux (2010), 39-56. Antiquity to the (1995), 293- 316, 326-332.

Week 4 (April 21, 2015): Women, Part I Constructing sexuality

[DUE: RESEARCH PROPOSAL + LIST OF SOURCES]

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In the Middle Ages, women were aligned with the body, while men were associated with the mind and spirit. The paired association of male||spirit and female||body defined women’s role in society and was often used to relegate women to an inferior status.

How did medieval society define femininity and masculinity? Where did these ideas come from? What were the medieval views on appropriate female behavior and the female body? How did these definitions and understandings change over time? What was the role of sex in the Middle Ages? Was there sex in paradise? How did medieval medical and scientific views on the physical and reproductive difference between men and women shape women’s role in society?

Required Readings Primary Secondary The theological perspective: Elizabeth A. Clark, Emilie Amt, ed., Women's Lives in Medieval Europe: A Women in the Sourcebook (1993), 13-28 Early Church (1983), 15-21. Marriage - Gracian on Marriage in Emilie Amt, ed., Women's Lives in Joan Cadden, The Medieval Europe: A Sourcebook (1993), 79-83 Meaning of Sex - Wife sues to get her husband back Difference in the http://www.fordham.edu/halsall/source/hyams-wifesues.asp Middle Ages: Medicine, Science, The scientific perspective: and Culture Trotula of Salerno, On the Diseases of Women, in Women's Lives (1993), 169-209. in Medieval Europe: A Sourcebook, ed. Emilie Amt (1993), 98- 108.

Gender and Sexuality: - The Questioning of John Rykener, A Male Cross-Dressing Prostitute, 1395 http://www.fordham.edu/halsall/source/1395rykener.asp

- A Legend of the Austrian Tyrol: St. Kümmernis (A female saint who grows a beard) http://www.fordham.edu/halsall/mod/kummernis.asp

Week 5 (April 28, 2015): Women, Part II “Sisters of Mary” and “Daughters of Eve”

By the end of the Middle Ages, two dominant paradigms emerged. Women were paradoxically seen either as “sisters of Mary,” sharing in the virtues and special status of the or as “daughters of Eve,” inherently sinful, inferior, and prone to temptation.

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How did medieval society understand female piety and spirituality? How did women’s perceived connections to various kinds of supernatural forces effect their treatment? Consider the ways in which contact with the supernatural world could enhance prestige as well as increase risk of religious persecution.

Required Readings Primary Secondary Raymond of Capua, The Life of St. Catherine of Sienna, in A Short Reader of Medieval Saints (2009), 165-173. Carolyn Walker Bynum, “Fast, Feast and Flesh: Thomas de Cantimpré, The Life of Christina the the Religious Astonishing, ed. Margot H. King (1999), select excerpts. Significance of Food to Religious Women,” Jean Gerson, De Probatione Spirituum, “Chapter IV,” Representations 11 trans. Pascal Boland, pp. 25-33. (1985): 1-25.

Vita Sancti Norberti, trans. T.J. Antry and O. Praem, Nancy Caciola, Chapter X, “Healing a Possessed Girl Nivelles” Discerning Spirits: Divine http://premontre.info/Publica/Documents%20Page/Pri and Demonic Possession mary/vitae/vita_a/Doc-PRI-Vita- in the Middle Ages A,%20entire.htm#Chapter%2010 (2003), 79-98.

Week 6 (May 5, 2015): Jews

The history of Jewish and Christian relations in the Middle Ages can be characterized by the gradual erosion of Jewish liberties, segregation, and marginalization. In fact, historians generally agree that Christian attitudes toward Jews underwent a dramatic change from the eleventh to the thirteenth centuries. The progressive exclusion and increasing animosity toward Jews was accompanied by the changing theological and physiological understanding of Jews. It has even been argued that the Middle Ages gave rise to stereotypes that later became the foundations of modern anti-Semitism.

What were the attitudes toward Jews in the early Middle Ages? How did these attitudes change in the later Middle Ages? What might be some of the reasons for increased hostility? What is convivencia? What is a “persecuting society”? What was the function and meaning of violence toward minorities? In what ways did violence fit into the more or less normal interactions of people within a society? Was violence an acceptable element of social and political relationships in medieval Europe, and, if so, when and how, and for whom? Was violence the enemy of normative order? Did violence subvert political order or help to uphold and maintain it?

Required Readings

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Primary Secondary The Canons of the Fourth Lateran Council (1215): 67-70. David http://www.fordham.edu/Halsall/basis/lateran4.asp Nirenberg, Communities of Thomas of Monmouth, The Life and Miracles of St. William of Violence Norwich, excerpts. (1996), 3-7, http://www.fordham.edu/halsall/source/1173williamnorwich.as 200-230. p

Gerald of Wales, Two Cistercian Monks turn Jews http://www.fordham.edu/Halsall/source/1200geraldwales- cistconv.asp

“The Legal Status of Jews and Muslims in Castile,” in Olivia R. Constable ed., Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources (2011), 269-272.

Jews and the Black Death http://www.fordham.edu/halsall/jewish/1348- jewsblackdeath.asp

Charter of Expulsion of the Jews (1492), in Olivia R. Constable, ed., Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources (2011), 352-356.

Week 7 (May 12, 2015): Muslims a.k.a. Saracens

[DUE: ANNOTATED BIBLIOGRAPHY]

From as early as the eighth century, Europeans found themselves confronted by an expanding and dynamic Muslim civilization that they needed to make sense of. Islamic presence in and the Mediterranean heartlands fostered economic, social, and cultural exchange. From the eleventh to the thirteenth centuries, Europe absorbed Islamic scholarship and knowledge of science, medicine, philosophy, art, agriculture, technology, political intuitions, culinary tastes, etc. With the proclamation of the crusades and the success of Christian of Iberia, attitudes began to change. Increasingly restrictive and punitive legislation set strict boundaries, and like Jews, Muslims found themselves progressively marginalized, segregated, and persecuted.

What did Christians know about Islam? How did Christian authors understand the spread of Islam? What is convivencia? What is reconquista? Are these ideas mutually exclusive? What was the function and meaning of violence toward minorities? In what ways did violence fit into the more or less normal interactions of people within a society? How did the crusades effect Christian understanding of the “other’?

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Required Readings Primary Secondary Olivia R. Constable, ed., Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources (1997). - A Christian Account of the Life of Muhammad, 48-50. - Eulogius and the Martyrs of Cordoba, 51-55. - The Christian Conquest of Valencia, 209-215. - The Legal Status of Jews and Muslims in Castile, 273-275. - Socializing and Violence on Corpus Christi Day, 338-340.

Fulcher of Charter, Urban the II Preaches the Crusade http://www.fordham.edu/halsall/source/urban2- fulcher.html

Week 8 (May 19, 2015): Pagans

The or Baltic Crusades (officially proclaimed by Celestine III in 1193) brought Christian Europe (esp. Denmark, Sweden, and the Teutonic military order) in contact with the pagan people of the North. Military conquest, colonization, forced , and political subjugation transformed the Baltic rim into a theater of war for nearly three centuries. Attempting to make sense of their adversaries, Christian writers, chroniclers, theologians, travelers, geographers, etc. tended to overlook acute cultural, ethnic, and linguistic differences between the indigenous people of the Baltic, classifying them all as one “pagan” conglomerate.

What is a pagan? What characteristics did European writers ascribe to pagans? Why? Where did these ideas come from? How did they define Christendom? Does silhouetting oneself against a background of “otherness” help articulate cultural identity? How do situational factors contribute to the formation of cultural stereotypes? What is the function of such stereotypes? Consider the discrepancy between the realities of life in the Baltic and literary representation of the pagan “other.”

Required Readings Primary Secondary Adam of Bremen, History of the of Hamburg-Bremen, trans Francis J. Tschan (2002), 196-201, 205-218.

The Livonian Rhymed Chronicle, trans. J. C. Smith and W.L.Urban (1977), 2-7. Peter of Dusburg, “On Idolatry and Rites and Customs of the

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Prussians,” trans. Kristina Markman

Week 9 (May 26, 2015): In-class presentations and research progress reports

[DUE: OUTLINE OR ROUGH DRAFT + BIBLIOGRAPHY]

Note: If you choose to submit an outline rather than a rough draft, your outline should be no less than 8 pages. That means your outline should be as a detailed as a rough draft but present your information in bulleted form.

Week 10 (June 2, 2015): Heretics The enemy within: "Kill them all. God will know his own."

From as early as the first century debates about the nature of Christian beliefs and sources of legitimate authority divided those of “right” (orthodox) belief from those of the “wrong” (heretical) belief. Although the Church had always dealt harshly with heretics, before the eleventh century we have no record of systemized persecution. From the late eleventh century onward, however, heresy once again became a concern for Catholic authorities. Some religious movements (e.g. Waldensians and Cathars) were seen as such a threat to social stability that authorities went to great lengths to crush them, resorting to crusades, and burning those who refused to recant their beliefs.

What is heresy? Why did religious dissent become such a problem for ecclesiastical and lay authorities? How did these authorizes attempt to deal with this problem? Is there a relationship between heresy and political deviancy?

Required Readings Primary Secondary Edward Peters ed. Heresy and Authority in Medieval Europe Janet Nelson, (1980) “Society, - St. Isidore of Seville, “On the Church and the Sects,” 47-50. Theodicy and - Paul of St. Père de Chartres: Heretics at Orléans, 66-71. the Origins of - Guibert of Nogent, “Heretics at Soissons,” 72-74, Heresy: Towards - Rainier Sacconi: A Thirteenth-Century Inquisitor on a Reassessment Catharism, 125-132. of the Medieval - Pope Lucius III, “The Ad Abolendum,” 170-173. Evidence” in - The Fourth Lateran Council, 1215: Credo and Confession Schism, Heresy Canons, 173-178. and Religious Protest (1972), Reinarius Sacho, “Of the Sects of Modern Heretics” 65-77. http://www.fordham.edu/halsall/source/waldo2.asp

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Bernard http://www.fordham.edu/halsall/source/heresy2.asp

Finals Week (June 9, 2015) @ 1PM

[DUE: FINAL PAPER + BIBLIORAPHY}

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