This panel seeks proposals which address works (artistic, literary, historical, etc.) at the intersection of Catholicism and witchcraft (demons, devils, witches, magic, etc.) between 1500 and 1700 in England and/or Continental Europe. Of particular interest are works which link witchcraft and Catholicism; critique governmental or religious responses to witchcraft and/or Catholicism; and/or representations in literature or drama which compare witchcraft and/or Catholicism.
This panel proposes to explore English Civil War writing outside of its traditionally historical and male-focused frames. Research by Diane Purkiss, Mihoko Suzuki, and Susan Wiseman draws attention to gendered ways of understanding history and politics in the literatures of the Civil Wars, but there remain many more “areas of excess and gaps and silences where unreason flourishes” (Purkiss 4) that have yet to be explored.
While early modern writers sought “the perfect perfection of poesy” (to borrow the words of William Webbe), forms of imperfection have become central to our understanding of the period and its literary accomplishments. Scholars have lately looked to categories such as eccentricity, errancy, and incoherence as they have tried to understand the rise of English vernacular eloquence and the distinction of poetic making over the course of the early modern period.
Though many modern scholars place the invention of the novel in the 18th century, the genre arose much earlier. Early Modern works such as those by Sidney, Rabelais, and Cervantes may be classified as novels. However, the genre has its origins in the ancient Greek and Roman novels of the second and third centuries. While these works are often forgotten in the present day, they were translated during the Renaissance and were among the most widely read texts of the Early Modern period. Their popularity stemmed from their content and their structures, as they synthesized and examined several genres in a single prose work. As a result, echoes of the ancient novel are present in Renaissance romance, satire, poetry, and theatre.
Ruinophilia, Ruin Porn, Ruin Lust – the roots of post-modernity’s recent enthralment with ruins are often traced back to the eighteenth-century cult of the sublime. However, Antonio’s remark, “I do love these ancient ruins,” in John Webster’s The Duchess of Malfi, suggests that versions of ruinophilia were very much alive in the early seventeenth century. This proposed panel for the Renaissance Society of America conference (30 March-1 April 2017 in Chicago) seeks papers that explore the fascination with ruins in sixteenth and seventeenth-century literary and cultural venues.
Abstracts are invited for a proposed series of sessions on the body and spiritual experience in Europe 1500-1700, intended for the next Renaissance Society of America meeting (30 March–1 April 2017, Chicago). Possible questions might include: In what ways does biblical reading shape understanding of the relationship between physical and spiritual matter? Which body parts or material processes are implicated in spiritual experience?
To tie in with the forthcoming Literary London Conference (6 - 8 July 2016) on the theme of 'London and the Globe', the Literary London Journal invites contributions for a special issue on 'Shakespeare's Londons/London's Shakespeares'.
The deadline for submissions is 31 August 2016 and articles (between 5,000 - 7,000 words long) might broadly address one or more of the following topics or questions:
· How are ‘Londoners’ (Henry VIII, 1.2.155) constructed in Shakespeare’s plays?
· What role did – or do – London audiences play in constructing Shakespeare?
· In what ways can we rethink Shakespeare’s anatopism, ie. his staging of London as other cities?
Over the past 30 years, scholars have written extensively on the influence of skepticism in the early modern period, frequently characterizing the philosophical school as a threat to the era’s epistemology, ethics, and religion. But could skepticism also work to generate meaning, create stability, or provide a sense of tranquility? This panel series seeks to build on and compliment earlier readings by examining how ancient philosophical models-- such as Stoicism, Epicureanism, and Pyrrhonism-- as well as the skeptical texts available to early modern readers might complicate our current understanding of skepticism as a fundamentally destabilizing or disruptive force.
It would be difficult to disentangle fully the various strands of religious reform in early modern England from the educational, aesthetic, and philosophical movements that fall under the broad term 'humanism'. Nevertheless, the relationship between religious reform and new developments in various humanist projects was not always peaceful. The tensions between humanism and religious reform provoke many questions: Where were the lines of fracture in the symbiotic relationship between religious reform and the humanisms of the sixteenth and seventeenth centuries in England? Did religious reform restrict the development of humanism in England, or did it promote a new flourishing of humanism?
Spenser at RSA 2017: Spenser's Sustaining Fictions
Sponsored by the International Spenser Society