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Medieval lives of female saints have attracted wide attention in recent years. Some scholars have argued that such texts reveal a distinctive form of female sanctity which only female hagiographers managed to properly articulate, and important writings have been attributed to female authors on that ...

Medieval lives of female saints have attracted wide attention in recent years. Some scholars have argued that such texts reveal a distinctive form of female sanctity which only female hagiographers managed to properly articulate, and important writings have been attributed to female authors on that assumption. In this revisionist work, John Kitchen tests such claims through a close examination of several texts--lives of both male and female saints, by authors of both sexes--from sixth century France. He argues that sometimes the "authentic voice" of the female writer or saint sounds emphatically male. This study gives examples of how both male and female authors sometimes depicted holy women talking, acting, or even dressing like their male counterparts. Ultimately, the author aims to cast doubt on the assumption that male authors were ignorant of or hostile toward certain--specifically female--concerns. By the same token, Kitchen's work raises serious methodological problems with the gender approach to the hagiographic literature of the early Middle Ages.

In this interdisciplinary and boundary-breaking study, Gail Ashton examines the portrayals of women saints in a wide range of medieval texts. She deploys the French feminist critical theory of Cixous and Iriguray to illuminate these depictions of women by men and to further our understanding of both ...

In this interdisciplinary and boundary-breaking study, Gail Ashton examines the portrayals of women saints in a wide range of medieval texts. She deploys the French feminist critical theory of Cixous and Iriguray to illuminate these depictions of women by men and to further our understanding of both the lives and deeds of female saints and the contemporary, and almost always male, attitudes to them.

The Divine Office--or, the cycle of daily worship services other than the Mass--constitutes the most important body of liturgical texts and music for medieval studies. It is a collection of spiritual works that is central to the culture of the Middle Ages. This volume addresses the Office from a ...

The Divine Office--or, the cycle of daily worship services other than the Mass--constitutes the most important body of liturgical texts and music for medieval studies. It is a collection of spiritual works that is central to the culture of the Middle Ages. This volume addresses the Office from a variety of points of view, allowing the reader to grasp the current state of research and to make connections.

"My work has had nothing to do with gay liberation," Michel Foucault reportedly told an admirer in 1975. And indeed there is scarcely more than a passing mention of homosexuality in Foucault's scholarly writings. So why has Foucault, who died of AIDS in 1984, become a powerful source of both ...

"My work has had nothing to do with gay liberation," Michel Foucault reportedly told an admirer in 1975. And indeed there is scarcely more than a passing mention of homosexuality in Foucault's scholarly writings. So why has Foucault, who died of AIDS in 1984, become a powerful source of both personal and political inspiration to an entire generation of gay activists? And why have his political philosophy and his personal life recently come under such withering, normalizing scrutiny by commentators as diverse as Camille Paglia, Richard Mohr, Bruce Bawer, Roger Kimball, and biographer James Miller? David M. Halperin's Saint Foucault is an uncompromising and impassioned defense of the late French philosopher and historian as a galvanizing thinker whose career as a theorist and activist will continue to serve as a model for other gay intellectuals, activists, and scholars. A close reading of both Foucault and the increasing attacks on his life and work, it explains why straight liberals so often find in Foucault only counsels of despair on the subject of politics, whereas gay activists look to him not only for intellectual inspiration but also for a compelling example of political resistance. Halperin rescues Foucault from the endless nature-versus-nurture debate over the origins of homosexuality ("On this question I have absolutely nothing to say," Foucault himself once remarked) and argues that Foucault's decision to treat sexuality not as a biological or psychological drive but as an effect of discourse, as the product of modern systems of knowledge and power, represents a crucial political breakthrough for lesbians and gay men. Halperin explains how Foucault's radical vision of homosexuality as a strategic opportunity for self-transformation anticipated the new anti-assimilationist, anti-essentialist brand of sexual identity politics practiced by contemporary direct-action groups such as ACT UP. Halperin also offers the first synthetic account of Foucault's thinking about gay sex and the future of the lesbian and gay movement, as well as an up-to-the-minute summary of the most recent work in queer theory. "Where there is power, there is resistance," Michel Foucault wrote in The History of Sexuality, Volume I. Erudite, biting, and surprisingly moving, Saint Foucault represents Halperin's own resistance to what he views as the blatant and systematic misrepresentation of a crucial intellectual figure, a misrepresentation he sees as dramatic evidence of the continuing personal, professional, and scholarly vulnerability of all gay activists and intellectuals in the age of AIDS.