Titlebook: Animal Languages in the Middle Ages; Representations of I Alison Langdon Book 2018 The Editor(s) (if applicable) and The Author(s) 2018 Cri

trigger

Becoming-Birds: The Destabilizing Use of Gendered Animal Imagery in ,ndary. The chapter begins by looking at the normative use of animal images aimed at the circumscription of the anchoress’s body. It then expands the scope of its analysis by looking at the treatise through the prism of Deleuze and Guattari’s idea of “becoming-animal.” Focusing on the dynamic, proces

Autobiography

Decline

Saints and Holy Beasts: Pious Animals in Early-Medieval Insular Saints’ , the companions of saints. In these texts in which animals are the peers of saints, they are capable of the full spectrum of spiritual states traditionally associated with human spiritual growth, allowing them to become active participants in the Christian cycle of sin and redemption. Within individ

Neutropenia

異常

Bark Like a Man: Performance, Identity, and Boundary in Old English Animal Voice Cataloguesand language theory. But they also explored and tested problematic differences and boundaries between rational, articulated human speech and instinctive, inarticulate nonhuman noise, and hence the very concept of the .. Interrogating species boundaries and overlaps animated the intellectual world of

savage

繁重

CLAM

“Dites le mei, si ferez bien”: Fallen Language and Animal Communication in ,, subject to interpretive difficulties and used to obscure or distort truth rather than to convey it transparently. Marie de France highlights the problem of language in her twelfth-century lai . in which a treacherous wife uses verbal blandishments to trap her werewolf husband in canine form. Parad

強(qiáng)化

On Equine Language: Jordanus Rufus and Thirteenth-Century Communicative Horsemanshipunicate effectively with horses, thus overturning assumptions of human dominance over horses in medieval chivalric partnerships. The resultant tactile, nonverbal equine language becomes constitutive of all training and encourages the horse’s willing participation. In addition, Rufus prohibits the vi

裝勇敢地做