By Robert S. Sturges
A literary examining proficient by means of the new temporal flip in Queer idea, this booklet analyzes medieval Biblical drama for subject matters representing modes of strength reminiscent of the physique, politics, and legislations. Revitalizing the discussions on medieval drama, Sturges asserts that those dramas have been frequently meant to not train morality yet to withstand Christian authority.
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A literary analyzing proficient via the hot temporal flip in Queer thought, this e-book analyzes medieval Biblical drama for issues representing modes of energy reminiscent of the physique, politics, and legislations. Revitalizing the discussions on medieval drama, Sturges asserts that those dramas have been usually meant to not train morality yet to withstand Christian authority.
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Additional resources for The Circulation of Power in Medieval Biblical Drama: Theaters of Authority
94 From a somewhat different perspective, Barbara Newman has recently argued that “sometimes the sacred and the secular f low together like oil and water, layered but stubbornly distinct,” 95 an observation that may well prove applicable to medieval drama though Newman does not so apply it. ” 96 Sponsler’s project is I N T RO DU C T ION 17 highly relevant to my own, and I will return to it in the course of this book. ”97 The study of medieval drama has not, I suggest, participated in any such elision, and the ruses of power, religion included, are anything but bald: they require far more exposure than they have yet been allowed.
For example, a venerable tradition in medieval drama scholarship, especially German but dating back to E. K. Chambers’s seminal work,81 investigates the resistant remains of pre-Christian beliefs and practices within the framework imposed by the medieval church. ”82 More recent scholars taking comparable anthropological considerations into account include Rainer Warning83 and Lawrence M. 85 Edminster, however, also identifies the perennial difficulty with understanding all such “festive” or carnivalesque readings as subversive: “apparently shocking subtexts are excusable by their context within festive moments .
For Agamben, following (and critiquing) Carl Schmitt, the foundation of sovereign power lies, not in any social contract but in the sovereign’s ability to declare a “state of exception”: the suspension of law—or of the application of law—itself. ”4 “The state of exception is . . ” Agamben, in fact, refers to early medieval law in his description of this state of being: “The bandit could be killed (bannire idem est quod dicere quilibet possit eum offendere, ‘“To ban” someone is to say that anyone may harm him’) .