tag:blogger.com,1999:blog-49983348142243566472024-03-05T20:09:41.018-05:00Meshalim/Amthal/Exiemplos: Notes from the Life of a MedievalistS.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.comBlogger531125tag:blogger.com,1999:blog-4998334814224356647.post-64636716600495132802015-11-09T10:02:00.002-05:002015-11-09T10:02:49.161-05:00Race and Titles at YaleTwo posts in as many days! The new one is, like the others, <a href="http://sjpearce.net/2015/11/09/race-and-titles-at-yale/">over at the new site</a>.S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-5680887788034043482015-11-08T22:07:00.002-05:002015-11-08T22:07:37.393-05:00Thinking About Academic Writing for #AcWriMo: Personal Writing vs. Academic WritingThinking About Academic Writing for #AcWriMo: Personal Writing vs. Academic WritingNew post <a href="http://sjpearce.net/2015/11/09/thinking-about-academic-writing-for-acwrimo-personal-writing-vs-academic-writing/">is here</a>.S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-81682960026957205662015-10-24T21:52:00.005-04:002015-10-24T21:52:50.232-04:00A New Post at the New SiteAfter a long hiatus, I have *finally* written a new post on Netanyahu Pere, Netanyahu Fils, and European historiography. It's over at the new site, and you can find it by <a href="http://sjpearce.net/2015/10/24/nobody-expects-the-spanish-inquisition-beninsert-noun-here-netanyahu-and-european-history/">clicking here</a>. S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-1296706351870528632015-07-17T14:49:00.000-04:002015-07-17T14:49:29.778-04:00No, really. I'm blogging elsewhere now. There's a new book review over there.I'm still getting a lot more site traffic over here than I am at the new blog, so I guess for a while I can post links here to new posts there while reader feeds, clicking habits, blogrolls, etc., get updated. I posted a new book review (and a totally relevant picture of a Minion action figure) over there yesterday:<br />
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<a href="http://sjpearce.net/2015/07/16/book-review-al-andalus-rediscovered-iberias-new-muslims/">Al-Andalus Rediscovered: Iberia's New Muslims</a>S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-546814987969484032015-07-02T11:32:00.000-04:002015-07-02T11:32:07.028-04:00I've Moved.I'll be blogging at WordPress from here on out, in conjunction with my academic web page. There's an explanation of why and the slightly new focus of the blog <a href="http://sjpearce.net/2015/07/02/rebooting-my-experiment-in-blogging/">at the new site</a>.S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-26659614070370760512015-06-08T00:01:00.003-04:002015-06-08T00:01:59.866-04:00Why Tenure?*
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This past semester, I lived in an academic residence in
Madrid called the <a href="http://www.residencia.csic.es/pres/historia.htm">Residencia de Estudiantes</a>. I knew that in its early days it
had been a residence for young students who had gone on to be the leading
intellectual lights of Spain’s 20<sup>th</sup> century, but I didn’t know all
that much about the background of the place until I brought my cultural history
students there for a field trip that the original professor had planned for
them. As it turns out, the development of the Residencia was a poignant and practical
response to clear, present threats to academic freedom and free expression that
came about in the late nineteenth-century in Spain, restrictions that sound an
awful lot like many things that the American academy is facing today, such as
the <a href="http://www.nytimes.com/2015/06/05/us/politics/unions-subdued-scott-walker-turns-to-tenure-at-wisconsin-colleges.html?_r=0">proposal in Wisconsin</a>, which would enshrine in state law the abolition of tenure and the intellectual protections that tenure
affords.</div>
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<tr align="justify"><td class="tr-caption">A cleverly FERPA-compliant photo of my students on their
tour of the Resdiencia site, guided by a student from the modern languages
program at the University of Exeter, working there as part of her Erasmus year
exchange program.</td></tr>
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An 1875 Spanish law stipulated that nothing that was taught
in a degree-granting university could contradict the tenets of the Catholic
Church or demean the monarchy, the kind of broad, overarching, blanket
prohibition that could be used to stifle virtually any kind of dissenting or
“dangerous” or unpopular idea. Almost immediately, a group of progressive
academics fled Madrid’s historic Complutense University and founded a kind of
independent college called the Institución de la Libre Enseñaza, the institute
of free education. The institute was based on the educational principles of
Karl Kraus and promoted the idea of free, unfettered, and broad inquiry. By
1915, the ILE had opened a residential center, which was inhabited by the
students who would become the vanguard in scientific and humanistic fields in
Spain for more than a generation, including Federico García Lorca, Miguel de
Unamuno, Salvador Dalí and Luis Buñuel. During the Spanish Civil War, the
director succeeded in having the Residencia declared to be a neutral zone in
Madrid, and so it attracted many more intellectuals, dissidents, and liberals
who used it as a base camp from which to plan their escapes from the country.
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Government agencies meddling in the curriculum and the broad
principles of research and teaching, and religious organizations seeking to
tailor curricula to suit their dogmas, necessitated the creation of a separate
institution where open-minded people could teach and learn. I am doubtful that,
in our credential-obsessed society, such an endeavor would work today in
response to threats to free inquiry. Nevertheless, it is an instructive model
to keep in mind as a radical way to respond to threats to academic freedom, and
perhaps also useful as a reminder that nothing is ever really new.</div>
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<span style="font-size: x-small;">*The title of this post is drawn from a conversation that is ongoing on Twitter in response to the Wisconsin situation and all the potential implications, with the hashtag <a href="https://twitter.com/search?q=%23whytenure&src=typd&vertical=default">#WhyTenure</a>. This post is clearly not a defense of tenure or an exact response to the question, but is an ancillary issue. </span></div>
S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-23112768158519988212015-05-20T11:26:00.001-04:002015-05-20T11:27:14.818-04:00Our Colonies, Our Selves<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSOdHA6HMHzhamq1y0OV6eezMDlADZSyVGsuDKdR5-xZHf9cvQpCk20L1qTtYqtMzJOhKKMNFKqAL1be8GxhutunuH2DIMq0m1bQpJ4QkxkQUdrkZUqq7chnCDzumGLJ9r-W9wSOhqipvT/s1600/IMG_0266.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSOdHA6HMHzhamq1y0OV6eezMDlADZSyVGsuDKdR5-xZHf9cvQpCk20L1qTtYqtMzJOhKKMNFKqAL1be8GxhutunuH2DIMq0m1bQpJ4QkxkQUdrkZUqq7chnCDzumGLJ9r-W9wSOhqipvT/s320/IMG_0266.jpg" width="240" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiViFPHRU61LaFsPl-Ene4W3YLEySogxwSJIQ1lmLYg4cG4r6K3zC6yXDoOQCE0hIoOjb9IZ806cnY7mIEYgQNxmM4Xd1DkydXBPzcMWFiMJXa4t7JTIYXy_VlmO8l3Eq9bIyjanTPjSioi/s1600/IMG_0197.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiViFPHRU61LaFsPl-Ene4W3YLEySogxwSJIQ1lmLYg4cG4r6K3zC6yXDoOQCE0hIoOjb9IZ806cnY7mIEYgQNxmM4Xd1DkydXBPzcMWFiMJXa4t7JTIYXy_VlmO8l3Eq9bIyjanTPjSioi/s320/IMG_0197.jpg" width="240" /></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdO5RxKGt6JSMVSVdZBsANy3kELfx4g9L4Mel-jk3Chee7e9vlqlp2skBiNdjilwobFE9JK7WSfHl0r4H_Qdp2rPiUIHyVBLnLqLgVHCSTI6AYt2vl0IUl9qxlceMk2sqbV7v7e6eTRtMI/s1600/IMG_0188.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdO5RxKGt6JSMVSVdZBsANy3kELfx4g9L4Mel-jk3Chee7e9vlqlp2skBiNdjilwobFE9JK7WSfHl0r4H_Qdp2rPiUIHyVBLnLqLgVHCSTI6AYt2vl0IUl9qxlceMk2sqbV7v7e6eTRtMI/s320/IMG_0188.jpg" width="240" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoh-9V86hbBjhW-1isUVVuMNXkDibe-fglJscINUf8FWh3XyuBkat7GV9CFo_C1xNHkPnLNOA8clps8_l6jtzmsZW71jFPuh7F__Dn-kflIhZwaFO63b8y568JbKV67CBktqZvoBsYrfuy/s1600/IMG_0198.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoh-9V86hbBjhW-1isUVVuMNXkDibe-fglJscINUf8FWh3XyuBkat7GV9CFo_C1xNHkPnLNOA8clps8_l6jtzmsZW71jFPuh7F__Dn-kflIhZwaFO63b8y568JbKV67CBktqZvoBsYrfuy/s320/IMG_0198.jpg" width="240" /></a></div>
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These are some images from the Museum of America, which is not so much an anthropological museum that covers American civilizations, but rather a museum that is an inadvertent anthropological study of how Spain views the Americas. It's another one of these museums that began its life as a cabinet of curiosities (part of the royal one, in this case) and very much maintains that outlook.<br />
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The very first panel that you see when you enter the museum is this one, which begins: "The first observations about the American world were disseminated with the publication, in 1493, of the descriptions made by Christopher Columbus when he returned from his first voyage":<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzAysIbPDGmTLxRM3F7DMsGyAXl7nrewEHcBXCFtgQ4J3t9hSQw4spbuwyGJ8MkT6jmWjpfFhwzqsRI0MbJhPqhhFwBTc5Dpn08AgR2NNzFIZszJeN0KiNaIq_aryf_mzhCVoWCRpxQDa3/s1600/IMG_0187.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzAysIbPDGmTLxRM3F7DMsGyAXl7nrewEHcBXCFtgQ4J3t9hSQw4spbuwyGJ8MkT6jmWjpfFhwzqsRI0MbJhPqhhFwBTc5Dpn08AgR2NNzFIZszJeN0KiNaIq_aryf_mzhCVoWCRpxQDa3/s400/IMG_0187.JPG" width="400" /></a></div>
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It is not until the very last gallery in the museum that you would find out, if you went in not knowing, that there were, in fact, American civilizations with writing systems who had made very detailed written observations about their own world:<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEsPN9BRJsEKUqA67SYP545GzqM8a0xGfgDHycTXV6d6tEuClRVKazclxpW5dYylsJ9QAoiAhfrv5LJtLgow4GMUp7LO2rj0LshEuUxWsSEiwNrfaM2fSIGUEzfPlekybUJ6vbRWQ_x6es/s1600/IMG_0259.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEsPN9BRJsEKUqA67SYP545GzqM8a0xGfgDHycTXV6d6tEuClRVKazclxpW5dYylsJ9QAoiAhfrv5LJtLgow4GMUp7LO2rj0LshEuUxWsSEiwNrfaM2fSIGUEzfPlekybUJ6vbRWQ_x6es/s400/IMG_0259.JPG" width="400" /></a></div>
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This might be the best collection of pre-Columbian American art I've ever seen. (I went several weeks ago already — the photos have been inexplicably trapped on my phone — and at the time I was completely bowled over, but now I'm back to thinking that the Met's collection might still be better.) But it needs some serious museological rethinking and updating.<br />
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When it introduces the idea of states as the basis of complex societies, it's talking entirely about the societies that produced the Baroque cabinet next to the plaque and not to the states that existed before contact.<br />
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And the label for this collection of gold artifacts, clearly the jewel (no pun intended) of the collection, explains that they were a gift of the Colombian government. What does that mean, exactly?<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgWhe9aeLcXd8XJ8O0dwLo1MOgETeyHx4nqwhk-O7jdOZfKUlwzS_WAvF9lRKiMf6jXrws4EyLxO9t45cwexDBnze5rcE3oqfdGcmlznCUmlJxnP8Up06osrwwnnRvjNugV4hhDX7kjeO4/s1600/IMG_0253.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgWhe9aeLcXd8XJ8O0dwLo1MOgETeyHx4nqwhk-O7jdOZfKUlwzS_WAvF9lRKiMf6jXrws4EyLxO9t45cwexDBnze5rcE3oqfdGcmlznCUmlJxnP8Up06osrwwnnRvjNugV4hhDX7kjeO4/s400/IMG_0253.JPG" width="400" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhI3MekPum4DhyphenhyphenpMWG_0vjnpr20CJIGSK57X-bIoQes0drwSb5OaeyiWLj9Lu-sQVD84CF7HZ-yRpA9-FCqwsL7XdgB2XDXS-mxafTtEZMdnkRSrbnEP1EORQbVYikdGSgu9I6WiwDNWiQq/s1600/IMG_0255.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhI3MekPum4DhyphenhyphenpMWG_0vjnpr20CJIGSK57X-bIoQes0drwSb5OaeyiWLj9Lu-sQVD84CF7HZ-yRpA9-FCqwsL7XdgB2XDXS-mxafTtEZMdnkRSrbnEP1EORQbVYikdGSgu9I6WiwDNWiQq/s400/IMG_0255.JPG" width="400" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9Ov_t463JgsLH56C0f7V9d9zLcj-M-6thK31y8UXtDGOJhBK_NvykBiUPG9sAMmF-iC3sc3gWx_GQHbFmMI1v5Cd4mfDT55VXMkon857ngBzEoXPboJw57Ix82gLPQA7Q5JmutvMwRabq/s1600/IMG_0254.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9Ov_t463JgsLH56C0f7V9d9zLcj-M-6thK31y8UXtDGOJhBK_NvykBiUPG9sAMmF-iC3sc3gWx_GQHbFmMI1v5Cd4mfDT55VXMkon857ngBzEoXPboJw57Ix82gLPQA7Q5JmutvMwRabq/s640/IMG_0254.jpg" width="480" /></a></div>
S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-40189657275789449092015-05-15T04:21:00.001-04:002015-05-16T14:36:06.368-04:00Culture at People's Expense: Convivencia and Anti-Semitism in Contemporary Spain<div class="separator" style="clear: both; text-align: center;">
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The university city of Alcalá de Henares, most closely associated with the personal confessor to Isabel I, is now a suburb of Madrid that, like many other small Castilian towns, presents itself as part of the heritage of the "tres culturas" of Spain, a place where Jews, Christians and Muslims forged a kind of coexistence, uneasy and inconsistent, but also vibrant and fruitful. </div>
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<img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcYfVi1iCSd_3ozQcgzoHfkruNCUNnrie8Iq613m6A-2ZfmQYNz5IgkIu1VF4TesgUQjWhl9FKyDMSQ9pDtVaNn4ewn-_JDb94JEiCNFjKUFN5Q416Ej7CAor49TQGVlfDxXgUz4OeU4n2/s320/IMG_0928.jpg" width="240" /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIqxCGSPc2bFYGpKuabUZ78RmrnOLazBQcADKz9wkvIMjQrQx1pxoN22eNylmBnWA7Jg7UokyCL4mIh_pXu1LzcX9Ur3REvdPyJ5GTilnICxhYdBvkyH4VDphgimtXgr41MLapu6ommBnf/s1600/DSC_7336.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIqxCGSPc2bFYGpKuabUZ78RmrnOLazBQcADKz9wkvIMjQrQx1pxoN22eNylmBnWA7Jg7UokyCL4mIh_pXu1LzcX9Ur3REvdPyJ5GTilnICxhYdBvkyH4VDphgimtXgr41MLapu6ommBnf/s320/DSC_7336.jpg" width="212" /> </a></div>
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There is even a badly-proofread plaque in the "trilingual patio" of the historic site of the college commemorating a "three-faiths" encounter there.</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfbvUD-gY9gHNSwRt-lCB2339vbNzPRQ8zFIk5DGPlfOEK9gZh-lKtF66sKGTpHAaZt70JvLQWeqVLjh5mqfdALXfkiENkSeSO8TYGI2UwxT3jTW1mqRcwtAR2X73nrJA9-oJFI_aTtJn8/s1600/DSC_7237.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="133" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfbvUD-gY9gHNSwRt-lCB2339vbNzPRQ8zFIk5DGPlfOEK9gZh-lKtF66sKGTpHAaZt70JvLQWeqVLjh5mqfdALXfkiENkSeSO8TYGI2UwxT3jTW1mqRcwtAR2X73nrJA9-oJFI_aTtJn8/s200/DSC_7237.JPG" width="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhNkIRTPVp85lWVVEo1ttuhr1K5u5VfssnNRTt99eD80E7Dghf-iXcgYp9RomH_nxpo4V-VIjAVuZlDrDTu9TmiXMXcYSBOJ1w3QvaAd5pwv1OD8_3CAT74jTUmHrv_yve5xXg1EZRu_Mm/s1600/DSC_7238.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="133" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhNkIRTPVp85lWVVEo1ttuhr1K5u5VfssnNRTt99eD80E7Dghf-iXcgYp9RomH_nxpo4V-VIjAVuZlDrDTu9TmiXMXcYSBOJ1w3QvaAd5pwv1OD8_3CAT74jTUmHrv_yve5xXg1EZRu_Mm/s200/DSC_7238.JPG" width="200" /></a></div>
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But there is also this anti-US, anti-war mural that buys very directly into the Jewish-cabal-behind-it-all conspiracy-myth, right in the heart of the historic <i>barrio judío</i>. It's quite striking in its details, with a six-pointed Jewish star in the upper right-hand corner of the American flag where the 50 five-pointed stars (or even one large five-pointed star standing in for the tiny ones) should be.</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEje1TdCkYZ-Cb0DqucNjFBHMP8BpzFZqggZTIy5qnp4h_yYQW3XXEEdx-TqDAV-tsHd7GuInQY2o_kR9D2lGiftTrlh5R_JMlW1YzqVGe5BpfeaaxgArHoaZyqRgD3GmErJwrdjn9kdf8EV/s1600/DSC_7337.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="267" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEje1TdCkYZ-Cb0DqucNjFBHMP8BpzFZqggZTIy5qnp4h_yYQW3XXEEdx-TqDAV-tsHd7GuInQY2o_kR9D2lGiftTrlh5R_JMlW1YzqVGe5BpfeaaxgArHoaZyqRgD3GmErJwrdjn9kdf8EV/s400/DSC_7337.JPG" width="400" /> </a></div>
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It is a striking contrast as civic art in a city that is actively playing up its Jewish heritage, perhaps cynically to encourage tourism or perhaps in earnest as a real embrace of its past. But it is also a contrast that draws attention to the phenomenon of Jew-as-historical-artifact. Society at large is happy to embrace its Jewish past. After centuries of a different kind of national narrative, it has suddenly become a bit of a cool thing to do, and a path of liberation from the country's own fascist 20th century history. But it doesn't particularly seem to know what to do with actual, flesh-and-blood Jewish people.<br />
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Madrid itself is a city covered in swastika graffiti. I'd estimate that there are just about as many that are Xed out as a statement of general anti-fascism as there are that are painted on in earnest support of neo-Nazi or general fascist ideology, but that small and diffuse gesture doesn't inspire a lot of confidence against such an onslaught. It is a city that is, at a minimum, deeply ill-at-ease with its own position in relation to the whole of the twentieth century.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlM3ms0H4_T2IBbxPyeqiuLnZQcoqXBl5onk7W7PlYgFJygYW9U8AJfAAVJ6KXHp6yUhS4IMIHFkxKolEOV0gaotsuWKYEKlknLRfzC71exgn-8EJBFvLSbacxpvzJIMEJ9zVqz35GEUPY/s1600/IMG_0977.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlM3ms0H4_T2IBbxPyeqiuLnZQcoqXBl5onk7W7PlYgFJygYW9U8AJfAAVJ6KXHp6yUhS4IMIHFkxKolEOV0gaotsuWKYEKlknLRfzC71exgn-8EJBFvLSbacxpvzJIMEJ9zVqz35GEUPY/s640/IMG_0977.JPG" width="480" /></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9w8l8ulBW3yl1TGlvATAX24U9frCcyrui-6CarCgmSQuDosDKyP1zxjM_doNQ973-pjk_FmXJzv3O1PPZnBGnF_vgVPPaLu4VYwFGrz_V8XBUlZCH2wgjMdRNwCO8qty_sc9Ae-Q3qi2E/s1600/11206478_760411870744364_2467410624182470130_o.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9w8l8ulBW3yl1TGlvATAX24U9frCcyrui-6CarCgmSQuDosDKyP1zxjM_doNQ973-pjk_FmXJzv3O1PPZnBGnF_vgVPPaLu4VYwFGrz_V8XBUlZCH2wgjMdRNwCO8qty_sc9Ae-Q3qi2E/s640/11206478_760411870744364_2467410624182470130_o.jpg" width="480" /></a></div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg77_bpVd6HgrbQgSEdJbOB2BJaYRWgdoLaNEsJf7J8yubrzerPJUka4HWumvY_5skoUa5uuuLjxkfqofntHFgAt8-eck78xjyeqVr-6NRLq1IbsnIYC1_2uXFM4euoAXkYoCSg6gtjQe6f/s1600/11046407_727602924025259_6611998181541271901_o.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg77_bpVd6HgrbQgSEdJbOB2BJaYRWgdoLaNEsJf7J8yubrzerPJUka4HWumvY_5skoUa5uuuLjxkfqofntHFgAt8-eck78xjyeqVr-6NRLq1IbsnIYC1_2uXFM4euoAXkYoCSg6gtjQe6f/s400/11046407_727602924025259_6611998181541271901_o.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">It's not really clear how to read an image like this: Graffiti painted on the sign at the entrance to the original university founded in Alcalá de Henares (sunny, historic Roman Complutum), now located in central Madrid. Were the yellow swastikas and the black and green Xes the product of two different "hands"? In other words, were there a separate fascist and anti-fascist at work? Or was it one individual? And if so, why did he not just want to paint an anti-fascist graffiti but rather make it look like he was crusading against fascist graffiti by using a different color paint for the Xes?</td></tr>
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*** </div>
While I've been here I have fortunately only had one experience (aside from the constant, casual barrage of swastikas) of encountering, as a colleague put it, "blood libel in the wild," an evening at a pub after the end of a codicology workshop that I took, where I got stuck at the far end of a long table across from a history undergraduate whose opening gambit was, "I know you are Jewish, but certain things have to be said..." He went on to explain how the Jews have bought the world, and should just get over the Holocaust because Spain is over the Napoleonic wars. He did impressions of Jews "whining" about same, and completely neglected issues of the scale and character of the two events and the fact that, on top of all of that, in no meaningful way is Spain at all over the Napoleonic wars. He explained his intricate theory of the ways in which Jews have used our secret millions to buy off the world; this, of course, led into the most predictable of the anti-Semitic critiques of the state of Israel. He didn't actually go as far as repeating the blood libel, but by the end of the evening it wouldn't have surprised me if to learn he actually believed it. (He also had some very interesting theories about world revolution that, as much as the rest of what he said, made me seriously wonder, if unfairly, what the hell is going on in the history faculty at the Complutense where nothing that might challenge his racist, insular world view would seem to have penetrated his skull.) He offered a made-up definition and etymology of the Hebrew term <i>goy</i> that sounded like it had come from some kind of conspiracy theory web site and used it as proof that we hold ourselves as racially pure and superior. He said that, as his father always says, if one person hates you, it's
one bad person; if two people hate you, it's two bad people; but if the
whole world hates you, then it means you're doing something wrong. Ergo,
because everyone hates the Jews, it is the correct position.<br />
<br />
He asked me what I thought about all of this and I suggested that he needed to do some more reading from reliable sources. When he demanded to know what book he should read and I couldn't, right on the spot, come up with a title that would, in a single fell swoop, remedy all of this, he took it as a sign of victory. <br />
<br />
It's completely humiliating to have to split a check after you've been subjected to nearly two hours of bile about how greedy and conniving and cheating your people are. I overpaid.<br />
<br />
I'll just add that I sat and took it for almost two hours in part because the configuration of tables and chairs would have made it difficult for me to get up and move, but more because the good American liberal position that I hear so often in my circles is that anti-Semitism is no longer a problem and Jews aren't a minority and shouldn't make a big deal of it because there are real problems and we are okay now — it's always struck me as a bit of bull, but it has attained the status of gospel in liberal social justice circles. I thought very clearly to myself that I had to keep sitting there to prove that I was a good liberal citizen of the world and that I wasn't uppity or oversensitive over nothing; I didn't want to prove this kid right or run afoul of the principles of diversity and tolerance that I myself ascribe to but that have really become totally perverted. I spent the next few days turning the events of that evening over in my head, and have decided that I am done trying to be a good liberal. I still, of course, believe in social justice, but I'm not falling into line at my own expense anymore. <br />
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This kid also spent a goodly amount of time laying into Gypsies for refusing to integrate into Spanish society and for similar sins of greed and swindling as those that he attributed to Jews. What particularly galled him was the fact that apparently the government at one point had offered 1000E to Gypsy families that would enroll their students in state schools, and many still refused. He didn't see the irony of criticizing their avarice while simultaneously criticizing them for not taking what amounted to a bribe for going against their own principles and community norms and subjecting their children to an educational system where they would be surrounded by other kids with opinions just like his.<br />
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A <a href="http://verne.elpais.com/verne/2015/04/08/articulo/1428487782_965835.html">recent campaign to get the racist definition of the word <i>gyspy</i> struck</a> from the official dictionary of the Royal Academy of the Spanish Language made me wonder if there isn't a similar factor at play, something at the foundations of the language in this (usually charmingly) dictionary-obsessed society. There is. It's not nearly as bad as as the definition of gypsy, which enshrines in the language the notion that they are <i>trapaceros</i>, that is, swindlers, hucksters, and tricksters. What it does do, though, is enshrine in the language is the status of Jew as historical artifact.<br />
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This is the definition of judío/judía as it appears in the Dictionary of the Royal Academy of the Spanish Language app:<br />
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<blockquote class="tr_bq">
<b>Jewish: (From the Latin <i>Iudaeus</i>, and that, in turn, from the Hebrew <i>yehudi</i>.) 1) adj. A Hebrew. Of the Semitic people that conquered and inhabited Palestine. Can be applied to individuals. 2) adj. Related to professing the law of Moses. 3) adj. A native of Judea. 4) adj. Belonging to the aforementioned country in ancient Asia.</b></blockquote>
Let's, as we literature people say, unpack this definition a little bit:<br />
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The first striking thing is that in all four definitions, the word, which can also be used as a noun to mean simply <i>Jew</i> is defined as an adjective, and never as a noun. It seems to suggest that Jewishness is an accidental, rather than an inherent, quality of Jewish people.<br />
<br />
The first thing that a Spaniard sees when he opens up the dictionary to
ascertain what, exactly, is a judío, tells him that it is someone who
conquered and inhabited Palestine. It is a biblical definition that
comes first in a modern dictionary of the language. And, for people who
are predisposed, as is my horrifying interlocutor at the pub, to think
of Jews as people who bought off the world to conquer and inhabit the
region of Palestine in the modern world, this only seems to confirm that
idea by conflation that not all dictionary readers are sophisticated
enough to be able to untangle. <br />
<br />
The closest that this dictionary entry comes to identifying a Jew as someone who practices a particular faith is in the second definition. It is tersely anachronicstic —"relating to the practice of Mosaic law" — and note that unlike the first definition, it does not specify that it can be applied to people; there can be Jewish spaces and Jewish history, but no Jewish people.<br />
<br />
Definitions three and four only serve to reinforce the historicizing idea of The Jew, taking Judaism out of the realm of modern religions and placing it firmly as an artifact of the ancient kingdom of Judea.<br />
<br />
This is the definition of a language that can do no better than to muster: A Jew is something that we used to have but no longer do. I don't know whether it is language that informs belief or belief that shapes language, but they are clearly intertwined here in the day-to-day and the publication program of the Royal Academy.<br />
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***<br />
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I predict that it will be a huge flash point when people
start claiming citizenship under the law that affords citizenship to the descendents of pre-1492 Spanish Jews (providing, in a cruel paradox, that they are still Jewish, that is, that the Inquisition and associated state and church apparatus didn't succeed in making their ancestors convert). Suddenly, there will be an
influx of people who add luster to that Jewish past, but who are also
actively living lives as contemporary Jews. It will be interesting to
see how the local populace resolves the conflict that they perceive embodied in these
individuals. </div>
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<br />
In a certain way, this is actually a completely appropriate time to use the term <i>medieval</i> to describe the way in which people are being conceived of and treated . It's not that it's violently hateful and torturous in the way that people normally use the term medieval to describe. But it is rather like those low periods in the history of medieval coexistence, or <i>convivencia</i> (literally, just the state of people of different faith backgrounds living in proximity, reading the same books, asking similar questions about the world) when there was more of the unease and the discrimination and and less of the cultural respect, appreciation, and flowering. Despite my many colleagues who want to misconstrue the basic principles and methodologies of <i>castrista</i> historiography, nobody is claiming that <i>convivencia </i>meant that people necessarily got along or had deep respect for each other. Nobody was singing kumbaya around the medieval campfire. Rather, <i>convivencia</i> is this: A place where cultural production is valued, where a society is fundamentally mutli-ethnic and multi-confessional, and human nature and all of its wonderful potential and horrendously insular prejudices is ultimately and always the driving factor. <br />
<br />
Nevertheless, I'm looking forward to leaving this neo-medieval <i>convivencia</i> behind and getting back solely to the real medieval kind, where the cultural production is fascinating and the human nature doesn't feel like a direct, personal, present threat.S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-82652341154298384022015-05-10T16:37:00.000-04:002015-05-10T16:37:15.250-04:00Alcalá de las Cigüeñas<div class="separator" style="clear: both; text-align: center;">
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There are cranes that nest all over the roofs of Alcalá. That is pretty much all. (Except for the fact that I think I did a pretty good job, if I don't say so myself, of taking photos of wildlife with a long lens and no tripod.)<br />
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S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-74498600240132343492015-05-10T04:44:00.000-04:002015-05-10T04:44:48.170-04:0019th-Century Kitsch in Alcalá de Henares<div class="separator" style="clear: both; text-align: center;">
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My
first stop in Alcalá de Henares was the <a href="http://www.turismoalcala.es/que-visitar/museos/46-palacio-laredo-alcala-de-henares-museo-cisneriano.html">Palacete de Laredo</a>, the former
home of the Duke of Laredo, done in the monstrously wonderful
neo-Mudéjar style that was popular at the end of the nineteenth century
in Spain and in England (and, in a largely more restrained way, in the
United States as well). The only way I can think to describe the
aesthetic is to say that it is a compete hoot. </div>
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According to the tour guide, the Duke died in penury, and there was a trap door in his study that allowed him to escape up into the "minaret" to hide when he saw his creditors coming. </div>
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The palace is now home to the <a href="http://www2.uah.es/cisneros/carpeta/default.php?pag=museum">Cardinal Cisneros Museum</a>:</div>
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I loved seeing the juxtaposition of a classic Liberty of London-patterned wallpaper against the neo-Mudéjar ceiling. It illustrates the aesthetic coherence of the near-simultaneous rise of Art Nouveau and Moorish Revivalism in the late nineteenth century. </div>
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The smoking room was designed by some of the people involved in the "restoration" of the Alhambra and features a statue (which the tour guide claimed was life-sized) of Isabel I.<br />
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For a very good overview and discussion of this design sensibility in the contemporary period, take a look at the last two chapters of Mariam Rosser-Owen's <a href="https://books.google.es/books?id=z0RIAQAAIAAJ&q=arts+of+islamic+spain&dq=arts+of+islamic+spain&hl=en&sa=X&ei=nA5PVYjvJoeT7Aa1m4O4Cw&redir_esc=y">Islamic Arts from Spain</a>. </div>
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The building was built just about <span data-dobid="hdw">coetaneous</span> with Grand Central Terminal in New York, and you can see it in the ceiling of the salon, held up by walls festooned with portraits of important kings and queens. The rib of the ceiling vault was pulled out of a late-medieval villa.</div>
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S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-47865201286615847152015-05-02T10:45:00.003-04:002015-05-02T10:47:59.259-04:00Images from the Cervantes Dig<div style="text-align: center;">
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There is a <a href="http://www.madrid.es/portales/munimadrid/es/Inicio/El-Ayuntamiento/Cultura-y-ocio/Museo-de-Historia-de-Madrid?vgnextfmt=default&vgnextoid=ab18a1ead63ab010VgnVCM100000d90ca8c0RCRD&vgnextchannel=0c369e242ab26010VgnVCM100000dc0ca8c0RCRD&idCapitulo=7983039">small exhibition of photos</a> from the Cervantes dig currently being displayed at the M<a href="http://www.madrid.es/portal/site/munimadrid/menuitem.f4bb5b953cd0b0aa7d245f019fc08a0c/?vgnextoid=ab18a1ead63ab010VgnVCM100000d90ca8c0RCRD&vgnextchannel=0c369e242ab26010VgnVCM100000dc0ca8c0RCRD&vgnextfmt=default&rmColeccion=30fe658f83a5d010VgnVCM1000000b205a0aRCRD">useo de la Historia de Madrid</a>. So these aren't my photos. Well, they're my photos of somebody else's photos. Jaime Balaguer was the photographer with the archaeological group and they are his. </div>
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It's really too bad that the museum didn't even see fit to mount this as
proper photography exhibition and show real, good prints of the images; it gets back to what I said earlier
about nobody wanting to be bothered about cultural patrimony but wanting
everyone else to be super excited about it. </div>
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The exhibition is presented like a philological exercise: the photos are organized by lemma — <i>niche</i>, <i>exhumation</i>, <i>laboratory</i>, etc. — and each begins with a dictionary definition of the term, explaining how the concept it names was an important part of the exhibition with that depressingly misleading tactic of making it seem like the dictionary is the artiber of all meaning.</div>
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This one reads: "Even though the convent isn't the ideal location for this purpose, since the terms in which it is defined specify that it is is the 'the place that is set up with the necessary equipment to carry out investigation, experiement and scientific and technical work,' the crypt and sacristy had to be used as make-shift laboratories." The convent isn't an ideal location for investigation not because the dictionary says that a lab is something else, but for all the actual practical reasons that a lab isn't an ideal location for that kind of work. It's a small distinction, I know; but it betrays a very rigid approach to things. An approach that says that the dictionary is the final arbiter of meaning isn't the kind of approach that makes concessions to practical usage or public concern.</div>
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The consequence of this is that I saw some cool photos (and realized that the room I was <a href="http://meshalim.blogspot.com.es/2015/04/the-one-where-i-get-kicked-out-of-church.html">kicked out of the convent</a> for entering is the one with the trap door down to the crypt) but still don't really have a good sense of what the real purpose of the dig was or what the scientists believe that they have accomplished. It still seems like disturbing human remains for the sake of a badly mishandled PR whim.</div>
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<br />
2) On either side of the canvas of Picasso's Guernica now sits, on a high white metal stool, a guard specifically tasked with scanning the crowd and making sure that everyone complies. S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-1033829314375647392015-04-24T06:02:00.002-04:002015-04-24T10:06:58.838-04:00Survivor: Iowa StateAn Iowa state senator introduced a bill to turn the public universities in his state into a horrifying, multi-campus episode of Survivor: Under Senator Chelgren's proposal, tenure would effectively be eliminated and student evaluations would be the only measure of the faculty's worth and the ultimate deciding factor in who gets to keep their jobs. Anyone who didn't meet the minimum numerial threshold on the student evaluations would be automatically fired. Then one of the lowest-performing five professors above the minimum threshold would be voted off the island by all the students at their campus, whether they had taken a class with the professors in the stockade.<br />
<br />
<a href="http://www.chroniclecareers.com/article/Iowa-Legislator-Wants-to-Give/229589/">The senator thinks</a> that since we are earning "a couple hundred thousand dollars" each year, we should be more accountable.<br />
<br />
Is Iowa paying its professors six figures? I'm certainly not earning anywhere even close to six figures and certainly not multiples of six figures. And that's part of the trade-off, as I understand it: The job security of not being put through the Hunger Games on a regular basis that allows me to take my time and do thoughtful, meaningful research and writing of the kind that can only be produced over time and with deliberate, careful thought, in exchange for a lower salary. <br />
<br />
The senator's ignorance of the most basic details about the finances of a university system he claims to be so concerned about is the outrage-headline point. But really the rest of it is more serious. <br />
<br />
The bill has, fortunately, died in committee, but it's one more troubling reflection of current attitudes in government towards higher education: that there is no connection between research and teaching, that students are customers, and that faculty just aren't working hard enough. It is also reflective of a conviction that college students have enough perspective to be able to write meaningful evaluations of their professors, an idea that, at least in the academy, is being increasingly recognized as flawed. Gender and race biases are rife in teaching evaluations, and despite protestation to the contrary, many students do rate more highly their professors who are less demanding.<br />
<br />
Yet the senator thinks that "students who range in age between 18 and 30 years old, who are spending
thousands of dollars to get an education, are qualified to make those
decisions." <br />
<br />
I had been vacillating about whether to write about a particular discussion that I had with my cultural history students early on in our time together this semester, and the resurgence of this discussion tipped the scales in favor because it illustrates the problem with letting college students assess their professors and giving absolute weight to those assessments.<br />
<br />
When I took over the cultural history class and transformed it into a research seminar, I selected several topics to assign to students based upon the original syllabus that I inherited. One student complained that she didn't want to read any more work by one of my NYU colleagues, whose extensive bibliography had featured heavily in that syllabus; and then she added: "And she looks so scary, too!" I let that slide, but within a minute or so the discussion had somehow turned to all four of them having Googled a picture of my colleague, and all four of them chiming in with negative comments about her appearance — especially about the fact that she's not smiling in her photo on the department web site, and about her hair, a la the kinds of <a href="http://www.newyorker.com/magazine/2014/09/01/troll-slayer">comments Mary Beard got</a> in the wake of her Pompeii documentary. And at that point I decided that the time had come to put a stop to it.<br />
<br />
I framed my comment by highlighting the fact that our seminar is made up entirely of women — all four students and me — and that especially because of that, and because any of us could find ourselves on the wrong side of it, I wanted to point out some of ways in which that kind of assessment of people is very gendered. I didn't say anything that would surprise anyone who is aware of the issue or has thought about it, but the idea that their slagging off a professor's looks might be unfair and shaped by deeply-rooted social expectations of women was totally new to these students. I cited studies that have shown that women are more often evaluated based on our<a href="http://www.nytimes.com/2015/02/07/upshot/is-the-professor-bossy-or-brilliant-much-depends-on-gender.html?_r=0"> looks or personality traits even where our male colleagues are evaluated on their teaching ability and perceived brilliance</a>. I further framed the conversation as being a way of helping them to advocate for themselves by helping them realize that this kind of discourse is a big part of the reason why <a href="http://www.npr.org/blogs/ed/2014/09/26/345515451/student-course-evaluations-get-an-f">universities are starting to take student evaluations less seriously</a> and that if they want their opinions to be heard, which they should be, they need to stick to relevant topics. I shared with them that one of the challenges that I face when I walk into a classroom is that I often have students who expect a kind of bubbly friendliness and nurturing when they see a female professor in her early thirties that is simply not a part of my introverted personality; and because of those expectations, I have had to work doubly hard to counteract student evaluations that conflate friendliness and an outgoing personality with professorial accessibility.<br />
<br />
They definitely didn't quite get it at first. One of the students pulled up a picture of one of her professors, a man, and said she thought it was the creepiest picture in the world. Another student wanted to make sure that I knew that that she's not sexist; but they were quickly catching on, and before I could even respond, a third jumped in to reiterate what I had already said: that this was in no way a personal accusation, but rather a looking at how we've all internalized social messages and values about women in public, in cultural life and in the marketplace of ideas.<br />
<br />
I love this group of students. They're thoughtful, enthusiastic, and hard workers. But they're still not totally equipped to evaluate me or my colleagues in productive and professional ways. Part of my role as a professor (or as their <a href="http://meshalim.blogspot.com.es/2015/04/being-professor-vs-being-friendly-older.html">not-professor</a>, in this case) is to help them begin to identify and interrogate the kinds of issues that are at play in real-world interactions where human judgment is still the final arbiter. But they're just starting out, just beginning to be able to see the issues, and just beginning to develop the critical thinking skills, the compassion, and the temperance to allow them to make decisions on sound bases. And as highly as I think of these students, they'd need years practicing those skills and of hindsight perspective before I'd put my professional future in their hands.S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com2tag:blogger.com,1999:blog-4998334814224356647.post-82669102708851304622015-04-17T18:31:00.000-04:002015-04-17T18:31:29.200-04:00Richard and Miguel: Some Additional Thoughts on Getting Kicked Out of Church<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0.$end:0:$0:0">This is a modified and expanded version of a comment I made in the FB thread discussing <a href="http://meshalim.blogspot.com.es/2015/04/the-one-where-i-get-kicked-out-of-church.html">my earlier blog pos</a>t; I'm sharing it here because it does allow me to flesh out a little bit some of the issues of handling cultural patrimony that were encapsulated in that bizarre encounter in the church:</span></span></span></span></span><br />
<br />
<div style="text-align: center;">
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0.$end:0:$0:0">*** </span></span></span></span></span></div>
<br />
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0.$end:0:$0:0">There are two problems, really. One is that this convent really is not in any way equipped to deal with the wave of Cervantes-tourism that is about to descend upon them; and that's not really excusable because this wasn't a case of a child digging under a tree in some rural little backwater town, finding a finger, digging deeper, and discovering that the other arm is missing a hand and the world suddenly descending. The exact grave was unmarked, but we have always known where Cervantes was buried because it was his last wish to be interred in the convent that ransomed him from Algiers. The location and the significance of the find were known before the first spade-full of earth was ever turned.</span></span></span></span></span><br />
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0.$end:0:$0:0"><br /></span></span></span></span></span>
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0.$end:0:$0:0">This was not the hunt for the lost remains of Richard III. That dig was preceded by an impressive amount of investigative work to determine the location of a church that no longer exists, and then followed by hoping that a highly polemical historical record might not lead them astray. In this case, though are talking about a man who died 200 years after Richard III, with legal documentation, and a peacetime burial by allies rather than enemies. There was never any real question that once the archaeologists started pulling up the floor they'd find a one-armed skeleton in a coffin marked "M.C." The scientific institute and the convent should have had a plan in place for the interest that this was going to generate — the interest that they were clearly trying to generate by timing the dig to coincide with the 500th anniversary of the publication of the second part of the <i>Quijote</i>. </span></span></span></span></span><br />
<br />
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0.$end:0:$0:0">Except that in a lot of the really important ways, Madrid is a total, little backwater. In lots of ways it isn't, of course: the Prado, the national library, the great places to eat, the bookstores, the boutiques. But in a certain aspect of peoples' manner and way of being and perspective, Madrid is still proudly the sleepy, uncultured little town it was before the royal court was permanently relocated here in the middle of the sixteenth century; and so why on earth and how, even, would they treat something like this as being of national significance and prepare accordingly? It's proof of Madrid still not seeing itself on the national cultural stage or seeing the broader implications of its own cultural patrimony.</span></span></span></span></span><br />
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.0.$end:0:$0:0"><br /></span></span></span></span></span>
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0">That's where the second problem starts: In sites of cultural patrimony — especially but not exclusively Church-run or -owned ones — people take their jobs and responsibilities not just seriously but really personally. It's their own little fifedom and the resources under their custodianship belong to them and not to researchers or citizens.<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0.$end:0:$0:0"> On the one hand it's great and lovely for a librarian to feel a bit proprietorially in love with his library collection, but on the other,
it means that if you come to see something or use it for teaching and
research, the response, as often as not, is basically going to be: Get
out of my room and stop touching my stuff. It's just the prevailing attitude here. </span></span></span></span></span></span><br />
<br />
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0.$end:0:$0:0">Mounting a dig for the remains of one of the best and most historically important writers of the modern period and completely neglecting to think ahead to the draw that this will have for readers in Spain and worldwide — or even worse, not caring — is very much trying to have the best of both, selfish worlds: The convent is asking for renewed acclaim for being the burial site of Cervantes while keeping all the acclaimers at an arm's length.</span></span></span></span></span></span><br />
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0.$end:0:$0:0"><br /></span></span></span></span></span></span>
<span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1"><span data-ft="{"tn":"K"}" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body"><span class="UFICommentBody" data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0"><span data-reactid=".8q.1:3:1:$comment752478511537700_752514181534133:0.0.$right.0.$left.0.0.1.$comment-body.0.3.0.$end:0:$0:0">(The right arm.)</span></span></span></span></span></span>S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-80551772384478835452015-04-17T07:20:00.001-04:002015-04-17T07:32:25.974-04:00The One Where I Get Kicked Out of ChurchThis church, to be precise, the one in the <a href="http://censoarchivos.mcu.es/CensoGuia/fondoDetail.htm?id=1002200">Convent of the Barefoot Trinitarian Sisters</a>:<br />
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As part of my "<a href="http://meshalim.blogspot.com.es/2015/04/being-professor-vs-being-friendly-older.html">you're stuck with the cultural history students for the rest of the semester</a>" plan, I'm taking the class on a few field trips to take advantage of what's unique to Madrid and also to make it a little bit simpler to prep classes on topics that are well outside my area of expertise. Yesterday I took them to the archaeological museum, which was brilliant. I think they got a lot out of it, asked good questions, all the good things that you want to have happen on a field trip. I had them read a chapter of Maryam Rosser-Owen's <a href="https://books.google.es/books?id=z0RIAQAAIAAJ&q=islamic+arts+from+spain&dq=islamic+arts+from+spain&hl=en&sa=X&ei=KMcwVf7fK8Xdav3ugeAN&redir_esc=y"><i>Islamic Arts from Spain</i></a> (conveniently available in Spanish translation) and we talked about the 19th-century cabinet of curiosities as a way of looking back at the past. We'll have one more field trip, and I was thinking it would be interesting to go to the <a href="http://turismomadrid.es/patrimoniohistorico/en/linea1/anton-martin-linea1/convento-de-las-monjas-trinitarias-descalzas-de-madrid">convent </a>where they've just <a href="http://www.newyorker.com/books/page-turner/the-downside-to-digging-up-cervantes">discovered Cervantes' body</a> and use that as a springboard to talk about the reception of Cervantes in the 20th century, about the role (physical and metaphorical) of the author, and about concepts of national patrimony.<br />
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Our program's admin assistant called to make a reservation for the group to visit. She was told that since the archaeologists are still working on the site they are not having regular visiting hours right now; however, she was told, we were more than welcome to come during the half hour before morning Mass and look around. I went this morning to see in advance how feasible it would be and whether it was really worth taking the students there when they might or might not be able to see much of the archaeological site.<br />
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I went this morning at 9, when the church opened, sat for a few minutes and took it all in, and then walked around the chapel a bit. It's exactly what you'd expect from a convent of that period: a lot of gold, nails, and blood.<br />
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There was a room off to the left of the altar and through the grate you could see one of the priests putting his vestments on to prepare for the mass; and to the right of the altar, there was a door that opened onto a room with a few chairs. The door was wide open, so I went into it, thinking that perhaps I would be able to see the dig site in or from there.<br />
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But the next thing I know, the woman who had opened the church, a lay person, was standing right behind me, demanding to know what I was doing there:<br />
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Me: Nothing, just looking.<br />
Her: No, there is no nothing. What are you doing in here?<br />
Me: I'm not doing anything.<br />
Her: You opened this door. You can't just open doors and go into places.<br />
Me: I'm sorry — I didn't know that I couldn't be in here, but I did not open the door. It was already open.<br />
Her: Yes, you did open this door. I never leave it open. It is always closed. Like this. [She closes the door to demonstrate.] The minute I wasn't looking you came over here and opened the door!<br />
Me: I'm sorry I was in there, but the door was open and I didn't know I couldn't go in.<br />
Her: There is no sorry! This is unforgivable! And unbelievable! You have to leave right now!<br />
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Suffice it to say, I will be taking the cultural history students on a walking tour of important sites from the filmmaker Luis Buñuel's life instead. <br />
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I think that the most absurd thing is that it's a sixteenth-century wood building. Everything creaks. If you walk across the floor, it creaks. When the woman closed the door, it creaked. If I had opened it, that woman would have heard it creak, and presumably come running rather than just finding me there. That and the fact that if they're telling people that they can come look around during the half hour before mass, they do have to expect that people who don't necessarily know the norms of that particular church will come to visit, and should post signage accordingly (or actually be careful about closing doors they don't want open).<br />
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I feel terrible because it's not like I ever want to be disrespectful in somebody else's sacred space; it's also the first time, though, that I've been somewhere where there was no clear indication, either by the floorplan corresponding to what I know to expect or through signage, that I was about to enter a space where I wasn't supposed to be.<br />
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There's more to say about sacred spaces and national patrimony and the fetishization of authors' dead bodies, but I'll leave that to another post. I'm feeling a little too rattled to be thoughtful right now. I shouldn't feel bad about it, but I still take getting shouted at kind of personally. Perhaps that's the point, though — an illustration of fostering obedience through intimidation?S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-18366496040774826772015-04-12T09:19:00.001-04:002015-04-12T09:19:56.682-04:00Semana Santa in Seville: After Dark<div class="separator" style="clear: both; text-align: center;">
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Various figurines: </div>
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Meringue, candy and chocolate nazarenos:</div>
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One of the things that children do at the parades is make wax balls by having the nazarenos pour molten wax from their candles onto the balls that they build up over the years:</div>
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Although apparently some people would rather not remember the event at all:</div>
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The central focus of the various parades are floats called pasos that have statues of Jesus and Mary. They are brought out of the churches with which the different confraternities are associated and paraded through the streets to very martial music played by marching bands.</div>
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I am time and again struck by just how pagan Catholic ritual can be.<br />
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I would love to have been a fly on the wall for the conversation that ended with somebody saying, "Sure, let's put an entire tree on it this year."</div>
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Because these things are not light and they are carried along the parade routes by burly men called <a href="http://www.nytimes.com/2015/04/01/world/europe/pillars-of-holy-week-processions-put-teamwork-and-brawn-on-display.html?_r=0">costaleros</a>. People applaud when they re-hoist the float after the various stops to let people kiss the float and take photos. And you can very clearly see the marks on their necks and shoulders afterwards.</div>
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(In the linked article I was really struck by the fundamental presumption of Catholicism encoded in this excerpt: "Historically,
the Holy Week celebrations also acted as a social leveler, putting on a
par the different professional guilds linked to the religious
brotherhoods and even African slaves, who were allowed to form their own
Seville brotherhood, called 'Los Negritos.' The
processions, therefore, 'transcend religion,' Mr. Ruíz González, the
historian, argued. 'They gave even excluded people like the slaves a
chance to regain some sense of identity.'")</div>
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One of the most important pasos is the Virgin of Macarena, who is one of the patron saints of Seville. Toward the end of this video clip, you can see women on the balconies offering prayers and benedictions dedicated to her.</div>
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On Easter Sunday, the pasos are returned to the local neighborhood churches, and people pray to them in between the masses and even kiss the bases or the hands of the statues.<br />
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I'm really curious about the source of the pseudo-Hebrew on the crucifix: </div>
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<br />S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-9374154500346597402015-04-09T01:59:00.001-04:002015-04-12T09:18:55.028-04:00Semana Santa in Seville: Women in MantillaWomen
in mantilla which, with all the dress-up going on, is worth noting is
not a costume but, rather, formal dress for going to church on Holy
Thursday:<br />
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S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-21074831199192375542015-04-08T16:04:00.002-04:002015-04-12T09:19:16.454-04:00Semana Santa in Seville: Nazarenos and Penitents<div class="separator" style="clear: both; text-align: center;">
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I was in Seville for Holy Week and Easter last week, because that's the place to go; it was an anthropology and photography trip for me. It was completely surreal. Coming from the historical perspective that I do, it felt like a collective, national missing of the point in which people use the trappings of the Inquisition to reenact medieval penitential processions in order to carry out their own penance while ignoring the fact that the nation that they are now is not the nation that both carried out and fell victim to that Holy Office. It was awesomely uncomfortable — and the fact of the matter is that I'll never look at my doctoral robes the same way again, what with the explicit connection that academic dress has with this general movement — but the visuals were stunning.</div>
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The penitents will often choose to carry their crosses while going barefoot, an especially impressive feat of self-flagellation this year, when they were walking on asphalt in 85-degree heat. </div>
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One of the things that caught me off guard was the amount of eye contact passers-by were able to make with the Nazarenos. That in and of itself wasn't really anything of note, but imagining being able to make eye contact with the condemned of the Inquisition as they walked to accept their sentences was really unsettling.</div>
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*** </div>
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There were some lighter moments in all of it, too, though. <br />
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I am pretty sure that Nazarenos are not supposed to give eskimo kisses. </div>
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And capirotes do make it very difficult to get through doors: </div>
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<br />
Some background: After a colleague had a medical emergency that required her to go on leave about a month into the semester, and because one of my classes for this term was cancelled, I was tapped to fill in. The trouble was that the class is on the cultural history of 20th-century Spain. Cultural history? Great. The 20th century on three-and-a-half days' notice? Deeply suboptimal. If I weren't under the gun to finish my book manuscript, I'm sure I could have managed to put together lectures on topics such as the role of women in civic life under Franco and just followed the syllabus. But I am, and so there was no way I could put in the kind of time it would take; so I agreed to take on the class on the condition that I lead it as a research seminar. I argued that I could teach the students methodology, theory and practice well and allow them to delve into a single topic of interest to them in a much deeper way. Initially this was supposed to last for four to six weeks, but is now looking like I will have the class for the whole semester since my colleague has not recovered as quickly as anticipated.<br />
<br />
I created <a href="https://www.academia.edu/11830670/Cultural_History_of_Spain_UG_Spring_2015_">a schedule and teaching document</a> to guide them through the research paper process. Since I was initially planning for a month and a half at the most, and since there are only four students in the class, I took the next for topics and offered them to the students as their research topics, requiring that they read the assigned primary and secondary texts dealing with their theme and then develop a bibliography of additional sources they found themselves. I told them that this was going to be a class that they'd get out of exactly as much as they put in.<br />
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At the first meeting I had with the students, it dawned on one of them that the pseudo-syllabus was my own work. Said she: "Wait, nobody at NYU handed this to you?" Said I: "No, Rob [site director] called me on Thursday and I put this together over the weekend." Said she: "This isn't half bad for a syllabus you wrote in a weekend." Another student, whom I had taught in a class last spring, added: "I was really worried when they told us you would be our professor." She realized how that sounded and added: "I mean, it's not that you're a <i>bad</i> professor." She realized that sounded worse, and concluded: "It's just that you gave us so much reading last year! I like this better."<br />
<br />
And that's where the great classes and the irreplicable dynamic comes in. In reality, I'm <i>not</i> their professor. I walked in on the first day and was completely frank with them: I could help them with the practice of cultural history; but as for the material itself, while I'm not completely ignorant of the broad trends of the 20th century and while I've even read a decent amount from the Civil War period, this is not my wheelhouse. It's a very unusual situation, I told them, and we'll figure it out together. I'm not the professor. I'm a friendly, older, smart person with more experience and a few extra letters after her name who is helping them learn things for themselves.<br />
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It seems like it would be so artificial to try to replicate that posture in a regular class that I could teach in my sleep or underwater or standing on my head, but I think that it's what has led to such an open, fluid dynamic in the class.<br />
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Yesterday was the first day back from spring break and the students were supposed to turn in their rough drafts. When I asked if they were ready to swap with a peer for critique, they sort of... squeaked. I asked them what the squeaking meant, and they said that they had all had trouble/run out of time. It was a tight deadline (again, I was only planning to be with them for six weeks at first) and on top of spring break, I should have seen it coming. (To be fair, if I hadn't required a full draft, I suspect that they might not have gotten even as far as they did and wouldn't have had specific issues to discuss in class.) And they just started asking questions about their topic, about how to solve certain problems that they were having, and the discussion completely took off from there. They talked <i>to</i> each other, which I find is very rare in classes I have taught, asked each other good questions, and helped each other solve the difficulties they were having. I was there as a moderator who occasionally jumped in with an additional question or idea; they all walked out feeling much more confident about their research projects because they had much more focused ways of completing them. It was spontaneous and it was kind of perfect. <br />
<br />
I don't know that deliberately instituting a fake schedule in the future would work. (I do that on a small scale in my regular seminars with first essays of the semester, having an unannounced peer critique and giving extra time to any student who wants to revise based on their peers' comments.) I think that it worked here because the students felt more at ease to totally blow a deadline because I'm not their professor and as much as they seem to like what we're doing, it's not what they signed up for. And obviously one can't count on spontaneity. And, finally, as I already said, I don't know how to replicate the "friendly, older, smart person" persona and the "in it together" spirit in a regular class without it seeming forced. That said, I'd very much welcome suggestions or thoughts on how to better encourage this kind of engagement in the future.S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-53893159791228071442015-03-30T16:55:00.000-04:002015-03-31T04:41:14.012-04:00Lector/aSince the last time I was in the Biblioteca Nacional, they have changed over to using gender-specific "reader" stickers. I asked the woman at the desk, and she said the change was fairly recent, that someone had complained and so they made a change. Instead of everyone getting a "lector" sticker, now the women get "lectora" stickers. But, as it's been said, <i>I love the old way best... when we, too, were strong as men</i>.<br />
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Edited, 3/31/15, to add: It occurs to me, sitting here now with an alarming neon orange "lectora" sticker stuck to my dress, and perhaps only because I'm going to a conference in the fall on the possibility of recovering female authorship from the documentary vacuum of the Middle Ages, that the rate of usage on these stickers will probably be useful to a historian someday in assessing usage of the library by gender...S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-29181135945646085192015-03-26T16:53:00.000-04:002015-03-30T16:59:44.222-04:00La Alhambra, inédita<div class="separator" style="clear: both; text-align: center;">
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I've not been in Spain since the reopening of the National Archaeological Museum, and so it was high up on my list of things to do while here. Added incentive was the special exhibition called "<a href="http://www.man.es/man/exposicion/exposiciones-temporales/alhambra-inedita.html">Una visión inédita de la Alhambra</a>," which tackles the idea of Alhambra photography, and not just the Alhambra itself, as an object of fetishization in the art world.<br />
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It's a tiny exhibition, with one gallery of historic photographs by Jean Laurent and one gallery of photographs made in the last few years by Fernando Manso.<br />
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Manso photographs with a large-format camera and the images being shown all had a very narrow depth of field that almost gave them more in common with old etchings and engravings representing the place rather than the historical photography that was pointedly documentary.<br />
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But even as his photography deliberately alludes to (and, in fact, uses) older technology, this exhibition showed his photographs not printed but, rather, projected digitally onto the wall. It had a strange effect. Because just as the interplay between hard and soft focus forced by the depth-of-field issue invited the viewer to look more closely at the images, stepping right in front of them, necessarily between the projector and the image, casts the viewer's shadow onto the wall.</div>
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It's an awful way to look at photographs, but it does make the point that the act of looking at the building and the records of the building changes the way we look at it, and so in that respect it was a successful decision. </div>
<br />S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0tag:blogger.com,1999:blog-4998334814224356647.post-89473500862286064432015-03-20T19:24:00.001-04:002015-03-20T19:24:19.849-04:00Lamps from LorcaThere is a small exhibition at <a href="http://www.casasefarad-israel.es/">Madrid's Casa Sefarad</a> of <a href="http://www.sefarad-israel.es/Exposicion_Lorca_Luces_de_Sefarad">glass lamps</a> found during the excavation of the fifteenth-century synagogue in the medieval <a href="https://www.google.es/maps/place/Lorca,+Murcia/@37.6767999,-1.6944793,14z/data=!3m1!4b1!4m2!3m1!1s0xd64e6382d7cb5e1:0xc8867e729b04ca6a?hl=en">city of Lorca</a>.<br />
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They were all in serious need of reconstruction; striking, though is the extent to which they have the same shape as <a href="http://www.britishmuseum.org/explore/highlights/highlight_objects/me/m/mamluk_mosque_lamp.aspx">mosque lamps</a> from other Mediterranean sites. </div>
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<br />S.J. Pearcehttp://www.blogger.com/profile/13768230178276229294noreply@blogger.com0