Kalamazoo and Back, IV: in which I am substantially preceded

We apologise for the delay. Trust me, there have been good reasons for this which will be vouchsafed in due course. Anyway, this is about the Saturday of Kalamazoo, in which the weather improved, there was a dance at evening and in which almost everything I went to was from before my period. The result of this is that it has largely been covered by Curt Emanuel, but I’ll add my two penn’orth anyway, because, well, of consistency and self-importance largely I suppose. So then!

Session 409: Early Medieval Europe II

I had been to bed very late the previous night, but somehow found the trick of deep sleep once more. This unfortunately meant that I was late to the first session of the day, largely because I was still dozy and took a stupid route up the hill to where it was. I was however less chagrined about this than I might have been because I heard an earlier version of this paper in a graduate seminar here in Cambridge, and you can be less chagrined about the gappy coverage because as mentioned this one is already written up in detail at Medieval History Geek. It was in fact:

  • Margaret McCarthy, “Louis the Stammerer and the Development of a Kingly Identity”. Margaret’s basic contention, and a soundly-founded one, is that Louis should not be seen as a poor successor to Charles the Bald; starting from a very bad situation that Charles had largely engineered, he was as far as we can now tell doing all the sensible things someone in his position could do to garner support and establish himself as an accepted and legitimate Carolingian ruler, and had he not died so soon he might have gone places. Interestingly, the charters he did have time to issue included some not to places not in his own kingdom; whether this says something about territorial ambitions or about pan-Carolingian status, especially at a time when non-Carolingians were raising their neo-royal heads, is something we can probably never resolve, though.
  • Margaret was followed by Karl Heidecker, who is rarely less than controversial and was here talking to the title, “Carolingian Government and Social Practice: designs of imperial and Christian reform and their consequences in people’s lives”, which was more specifically, firstly, about how far the reform of marriage under the Carolingian kings actually had an effect on the everyday person. He pointed out that the kings themselves did not define marriage, only ruled certain sorts out as illicit; the definition came out of a subsequent process, almost of exegesis, of the legislation and conciliar rulings, by various clerics across the successor kingdoms. Very often cases were decided on a political basis rather than an ideological basis, and in fact the definitions were probably largely created around these troublesome cases where competing agendas meant that normal practice couldn’t be followed. The second part of the paper examined office-holding in Carolingian-conquered Alemannia and pointed out that there are some zones where a ‘regular’ practice of assimilation was followed, some where locals were left in place and some where all vestiges of the local élite were squashed out. This fit perfectly with my picture of variable pathways of power from élite to ground so I was happy to hear it from another area, an area moreover where very similar techniques to mine are being employed by the researchers.
  • Third paper in the session was Justin Lake, speaking to the title “Pompatica scientia in the tenth century”. He was talking about attitudes to learning in the tenth century, which should be bang on my period especially since my particular area in that period is, at its upper levels, keen on Greek and may well have introduced the astrolabe to the west, via a man renowned for his knowledge but also drummed out of every job he held except the last one and later regarded as a Muslim-trained wizard. All the same, in actual historian’s terms I don’t think I’ve much to add to the Medieval History Geek’s coverage for this one so I suggest you go look there.

Session 457. Early Medieval Europe III

(Also covered at Medieval History Geek here.)

  • After lunch, I got to have the particular thrill that is finding someone working on a subject almost but quite one’s own in ways one hadn’t thought of. He was however preceded by none other than Ralph Mathisen, speaking to the title “Desiderius of Cahors and the End of the Ancient World”. This was a light-hearted paper with a serious core; its ostensible purpose was to find a candidate for the last of the Romans, in an intellectual-cultural sense, and justify the choice (which was Desiderius). Of course there’s no way to do this without tackling serious issues of what distinguishes antique from medieval and that was the real point of the paper: Ralph saw in Desiderius and his cronies the last generation of an élite who saw themselves as inheritors of the culture of Virgil, letter-writers and Classicists, who did not however train up a following generation. Of course, the Carolingianists could and did put up arguments for a framing of intellectuals like Einhard (whose letters are really not very different in content) as the same sort of thing, but the absence of a continuity between the 560s and the 780s for this kind of culture of letters does seem to be arguable, albeit necessarily from silence which is the real issue I think. Even Einhard’s letters are something of a lucky survival, alongside Alcuin’s and Theodulf’s poems (which are, indeed, not quite of the same flavour, which is perhaps a good time to remember that unlike those two Einhard was (a) Frankish and (b) a layman…). What else might have been out there that subsequent monastic archives didn’t have a use for?
  • Ralph Mathisen presenting an earlier Kalamazoo paper

    There are some surprising things to be found on W. Mich's image server if you dig. Here is Ralph Mathisen himself presenting a Kalamazoo paper from I think 2008

  • Second up was Graham Barrett (I get this name wrong because of other Barretts more local to me, but have checked it against his handout), who was talking to the title “Literacy, Law and Libido in Early Medieval Spain”. Now, though you might assume that this would be a paper based on Visigothic law and Councils, actually it was a charter paper: Graham was focussing on 30 cases of prosecution for adultery that survive in the archives of non-Catalan Northern Spain from 954-1081. These are preserved because, despite the law that they cite prescribing penance for the crime, they impose fines, which are paid in land that then becomes some preserving institutions. Certain rulers seem to take advantage of the fact that the Visigothic Law saw adultery as a public crime, which could therefore be prosecuted by anyone, not just the other spouse, to extract lands from those unable to keep continent. As you can see Graham is working some very similar veins to mine here, which I hadn’t realised at all when last we’d met, so I was not only extremely interested but rather glad he’d omitted Catalonia, where however we have nothing of the kind that I’ve yet seen.1
  • Last paper in the session was by David Dry, and was entitled, “Episcopal inheritance: replicating power in the Merovingian Gaul”; it was largely a treatment of episcopal election and the interests that governed it in the Merovingian period, primarily from the work of Gregory of Tours because that’s so much of what here is. Particulaly emphasised was the amount of trouble the bishops could make for a king, and the high status they enjoyed, which we somehow have to reconcile with the need they had for royal patronage. I should make more of Merovingian bishops in this way than I do because they illustrate so clearly the power that being a negotiator that both sides need can accrue for a person; Dry brought this out nicely.

A certain amount of confused wandering around the Fetzer building trying to find coffee and get back for the next session left me eventually deciding that the latter would have to take precedence and I snuck in through the introductory remarks of the convenor of…

520. Beyond Bede II: later Anglo-Saxon England

    A Kalamazoo session in a room in the Fetzer Center

    I'm pretty sure this is the same room or one functionally equivalent, but it's probably also from 2008


    I am something of a fan of Saint Bede, as the keen reader here may have noticed, and although I have no research contribution to make about Anglo-Saxon England I like to keep my mind in with it, as it were, so for this and other reasons I’d stopped in here to hear what turned out to be two papers about almost exactly the same material, Alice Olson presenting to the title “The Legacy of Bede in the Anglo-Saxon homilies” and Helen Foxhall Forbes to that of “Bede and Goscelin”, with a response by Allen Frantzen. Alice was interested in proving Æfric’s use of Bede by picking on a more or less unique piece of material that he borrows, the fourfold vision of Hell set out in a homily of his known as the vision of Dryhthelm. She mentioned some other possible sources and some theological complications of it but thought that the case for derivation was fairly obvious. Helen then set out the schema in detail, artfully reprising a Powerpoint presentation she’d not been able to use because of an absence of a projector solely with whiteboard markers, and showed how Bede’s version of this is unique, although he has two variants of it: before the Judgement the division is between Heaven, where the saints are already with God; Paradise, a sort of anteroom where those who will be saved at the last Judgement but were not quite express Heaven-goers await; Purgatory, where those sinners who can be saved are punished before their upward passage to Paradise, and Hell where the utterly damned are confined for eternity with no hope of escape. At the Judgement, however, he sees the Perfect, who will judge, the Good, who will be judged and admitted to Heaven, the Wicked, who will be dismissed to hell, and the unbaptised and apostates who receive no judgement. It is this latter bit that is the other sources Alice had mentioned, but the previous interim is all Bede’s own. So these two papers wound up complementing each other rather well, though I think both speakers would have changed their material somewhat if they’d known how close they were working. Frantzen’s response stressed the position of Bede with respect to heresy, which as Bede saw it was in the past, leaving him free to originate interpretation; Frantzen wisely asked whether Æfric would have approved of this schema of Bede’s, which is at the least unusual, if it had been in another writer less revered. He and the convener also reminded us that it is very unusual for theological work of Bede’s to enjoy this kind of reuse; although his impact was huge in historical terms, the other works circulate much less and the homilies hardly at all, at least not under his name. This would all doubtless be a bit abstruse for the general listener, but I think that even that listener would have been temporarily enthralled by a scheme of damnation that you can draw on a board; the power of the visual aid was made very clear by this. I enjoyed the session a lot.

And then it was the evening, and at this point I confess that I briefly ran out of up. I had food in my room to finish so I retired there and nearly didn’t go out again. Eventually, however, I recovered myself and somewhat grimly set out for the dance knowing that I’d regret not going more than I would going, and this was quite right. I don’t know that the dance is better than Leeds’s, now, though that’s only because Leeds’s has got a lot better in the last two years and because good heavens the beer at Kalamazoo’s dance is expensive, but it has a far better space to be in and the music ranges slightly more widely. This suits me because my music taste is largely (like myself) at the fringes of a dancefloor, and at Leeds just gone, despite the encouragement of Stuart Airlie, there was only really one song that got me properly,2 whereas at Kalamazoo there were three, and the last of them was the Sex Pistols which I can’t imagine ever being played at Leeds. I suspect a more heavily Anglophone constituency probably partly explains this but it could just be that all British discoes are firmly stuck in the nineties and imagine their entire attendance is hen parties. I may possibly over-generalise.

Simon Trafford at the Saturday dance at Kalamazoo in some year past

Headbanging! This man wasn't there so I had to step in

Anyway, I went, I drank lightly, I was dragged onto the floor by three different charming women,3 I threw my hair around and then I quit while I was ahead and went home to bed. In this, I admit, I was disobeying the dictum given me in the very early hours of that morning by Elizabeth MacMahon as we wended our briefly coincidental ways to our separate abodes, so it’s probably now time that was told. I’d complained of being short of sleep, and she wisely responded:

Sleep? There is no sleep. This is the
Bataan death march of scholarly fun!

Even with that statement ringing in my ears, however, I was still presenting early next morning and then flying across the Atlantic, so I disobeyed orders and went and slept, but with a much better day behind me than I’d expected a few hours previously.


1. He thus joins Eduardo Manzano Moreno and of course Wendy Davies as people who could obviously have done my project and probably faster if they’d been minded to and to whom I am therefore grateful for leaving me space. The difference so far is that Manzano’s two English articles actually started me on the whole project and Wendy’s Small Worlds showed me how I was going to do it; I rather imagine, though, that Graham will start similar fires under people in a few years.

2. ‘Blue Monday’ by New Order, since you ask.

3. All members of the group of women with whom I am most popular, which is, those who are already happily attached to someone else…

About these ads

11 responses to “Kalamazoo and Back, IV: in which I am substantially preceded

  1. Thanks for all the links. I haven’t been to the dance since my first Congress – I believe that was 2001. Too much visual scarring, plus I don’t know that many people who usually go. Unfortunately I missed the mead tasting this year but I had books to gather.

    Speaking of your Fetzer coffee wanderings, I wish WMU would realize how many folks in need of sustenance are wandering around and have weekend hours for their snack bars. Every year I forget to steal a banana or something from breakfast to bring with me.

    • I figure with dances like this that if you’re not prepared to make a fool of yourself, you may be best off elsewhere. And I personally favour making more of a fool of myself than others, since nothing else I can do in those circumstances is particularly outstanding…

      I think they could do a lot coffee-wise just by putting a few vending machines in corridors in the newer buildings, or even the older ones. Two locations for refreshments for a 3,000-person conference isn’t really enough, I would guess that they only don’t run out because people can’t get there. Leeds have this one thing better sorted.

  2. You’re a better man* than I am, Gunga Din! I’m yet to make it to the dance after two Zoos. But then, your report is a lot less scarey than others I’ve heard, so maybe next time I’ll pluck up the courage…

    * Yes, I know I’m not actually a man. You know what I mean.

    • I was going to say, I think it’s mainly genetic…

      A lot of people weren’t dancing, and the floor and tables are well separated so it would be possible to sit and talk (albeit quite loudly) and ignore the dancefloor antics if one wanted. I have long and deep-seated issues of failing to dance** when the opportunity arises, though, so I had to take the chance.

      ** Or at least, thrash about with some semblance of rhythm. Calling what I do dancing would insult those who can actually dance rather.

  3. highlyeccentric

    The respective merits of the ‘zoo and Leeds are a recurring squabble amongst Australian medievalists (generally people can only get to one of them, so loyalties are divided), but of all the scales by which to measure them, *quality of disco* is one I haven’t heard. Foolish! Clearly my teachers have the wrong priorities.

    • I would guess that it depends extremely what one works on and where one tries to publish. Most of the big names for the latter are at both, as far as I could see, but the selection of people is quite sharply different (and Leeds is less friendly to amateurs, to its detriment I think). However, basically, yes, I fear you must be right! <throws the hair demonstratively>

  4. Pingback: Feudal Transformations XIII: Königsferne « A Corner of Tenth-Century Europe

  5. Pingback: Seminar XLIV: going to law in post-Visigothic Spain « A Corner of Tenth-Century Europe

  6. Pingback: At last, Kalamazoo 2011… Part III « A Corner of Tenth-Century Europe

  7. Pingback: Seminar CX: words in use in the other part of Christian Spain | A Corner of Tenth-Century Europe

  8. Pingback: More cheese than adultery | A Corner of Tenth-Century Europe

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s