Download PDF | Felipe E. Rojas, Peter E. Thompson - Queering the Medieval Mediterranean_ Transcultural Sea of Sex, Gender, Identity, and Culture-BRILL (2021).
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Notes on Contributors
Sahar Amer
(Ph.D., Yale University) is former Professor of Arabic Language and Cultures at the University of North Carolina-Chapel Hill and then at the University of Sydney (Australia). Her research focuses on gender and sexuality in Arab and Muslim societies, on comparative, cross-cultural relations between Arab Muslim societies and the West, and on postcolonial identities. She is especially interested in the notion of borders (cultural, linguistic, historical and geographic), not as elements of separation and division, but rather as fluid spaces of cultural exchange, adaptation, and collaboration. She is the author of What Is Veiling? (2014); Crossing Borders: Love between Women in Medieval French and Arabic Literatures (2008), winner of the 2009 Aldo and Jeanne Scaglione Prize for Comparative Literary Studies by the Modern Languages Association of America, and A Feminine Esope: Marie de France and the Politics of Interculturality (1999, written in French).
Israel Burshatin is Emeritus Professor of Spanish and Comparative Literature at Haveford College. His essay was first presented at the 2015 meeting of the Mediterranean Studies Association, held in Athens, Greece.
Robert L.A. Clark
is Professor of French at Kansas State University. He has published broadly on medieval theater, devotional practices, and gender, as well as on opera. He is editor of two special volumes for ROMARD: The Ritual Life of Medieval Europe: Papers by and for C. Clifford Flanigan (2014); and Early English Drama: New Research in Archives, Authorship, and Performance (2020). He is co-editor with Kathleen Ashley of Medieval Conduct (2001), and, with Pamela Sheingorn, has published seven articles on the performative reading of illuminated manuscripts. He is currently working on a monograph on Jacques Copeau and the Middle Ages.
Denise K. Filios is Associate Professor in the Department of Spanish and Portuguese at the University of Iowa. She is the author of Performing Women in the Middle Ages: Sex, Gender, and the Iberian Lyric (2005). Her teaching and research interests include medieval Iberian literature, women in literature, performance, cultures of fitness, and medievalism in Spanish tourism. Her current book project examines stories about the conquest of Iberia in early Arabic and Hispano-Latin historiography.
Ellen Lorraine Friedrich
is Professor Emeritus of Modern and Classical Languages (Valdosta State University, Georgia, USA). As a Romance philologist, she has published on homoeroticism, same-sex relations, and castration in the Romans de [a rose, and on erotic metaphor in the Chevalier de la Charret. She has published book chapters on the Old French fabliaux, and on the Galician-Portuguese Cantigas de escarnho e mal dizer. Present projects include research on transformed bodies in classical and medieval literature.
Edmund Hayes
eared his doctorate in Islamic Thought with honors from the University of Chicago in June 2015. He works on early Islamic history, in particular Shi‘ism, focusing on the intersection of intellectual developments and social and political dynamics. His dissertation, “The Envoys of the Hidden Imam: Religious Institutions and the Politics of the Occultation Doctrine,” analyzed the doctrinal and institutional framework underlying the authority of the fiscal agents of the Shi‘i Imams and their role in formulating doctrine. He also has interests in articulations of ethnic, religious, and sexual identity in the premodern Middle East.
Gregory S. Hutcheson
is Associate Professor of Spanish in the Department of Classical and Modern Languages and affiliated faculty in the Middle East and Islamic Studies program at the University of Louisville. He has published on gender, sexuality, and queer desire in the Spanish Middle Ages, contributing to edited volumes such as Same-Sex Desire Between Women in the Middle Ages (2001), Queering the Middle Ages (2001), and Under the Influence: Questioning the Comparative in Medieval Iberia (2005). With Josiah Blackmore he coedited Queer Iberia: Sexualities, Cultures, and Crossings from the Middle Ages to the Renaissance (1999). His current research explores the sites of negotiation between Islam and Christianity in medieval Spanish and aljamiado texts.
Vicente Lledé-Guillem is Professor of Spanish at Hofstra University in New York where he teaches Hispanic Linguistics and medieval and early modern Iberian literature. His main area of research is the history of the Spanish and Catalan languages from a social, ideological and cultural point of view. He is the author of two book monographs. The first one is titled Literatura o imperio: la construcci6n de las lenguas castellana y catalana en la Espavia Renacentista (Juan de La Cuesta, 2008). His most recent monograph is The Making of Catalan Linguistic Identity in Medieval and Early Modern Times (Palgrave Macmillan, 2018), which he himself has translated into Spanish: La formacién de la identidad lingiiistica catalana (siglos XIII-XVII) (Marcial Pons, 2019). He has also published on medieval and early modern Spanish and Catalan literatures.
Felipe E. Rojas
is Associate Professor in Spanish at West Liberty University. His academic interests include sixteenth- and seventeenth-century Spanish literature, queer and gay studies, mythology and literature, Spanish Golden Age politics and religion, and medieval Spanish literature. Specifically, he is interested in veiled sexual references in theater and how they may allude to the political, religious, and historical formation of Spain. He has published articles on the figure of Ganymede in Spanish Golden Age theater in the Bulletin of Hispanic Studies and Cere: An Australian Journal of Medieval and Early Modern Studies.
Leyla Rouhi
is Preston S. Parish 111rd Century Professor of Romance Languages at Williams College, where she is also actively involved with Comparative Literature and Arabic Studies. Her research is mostly on early modern Iberia with a special focus on Cervantes and Islam, with other areas of interest such as Iranian culture and translation studies. She is in addition the cotranslator of the nineteenth-century work of fiction El anacrondépete by Enrique Gaspar, the first modern time-travel novel.
Robert S. Sturges is Professor of English at Arizona State University, where he teaches medieval literature and queer studies. He is the author or editor of six books and the author of numerous essays on medieval literature and literary theory. His most recent books are a facing-page edition and translation of Aucassin and Nicolette and a monograph entitled The Circulation of Power in Medieval Biblical Drama: Theaters of Authority.
Peter E. Thompson is Associate Professor in the Department of Languages, Literatures and Cultures (Spanish), at Queen’s University, Kingston, Ontario, Canada, and is cross-appointed to the Departments of Cultural Studies and Gender Studies. His area of specialization is Spanish Golden Age short theatre. He has written extensively on the Spanish Golden Age actor Juan Rana, having published various articles on this actor as well as The Triumphant Juan Rana: A Gay Actor in Spanish Golden Age Theater (2006), and The Outrageous Entremeses of Juan Rana: An Annotated and Bilingual Selection of Plays Written for this Spanish Golden Age Actor (2009).
INTRODUCTION
The Transcultural Medieval Mediterranean
Felipe E. Rojas and Peter E. Thompson
Adnan Husain artfully sets the medieval and early modern Mediterranean in a historiographical context and declares that “by recognizing the region as both a space of encounter and a cultural unity forged in different ways at different times with eventful consequences, an alternative sort of history of the Mediterranean [would be] possible.”! To create this history, Husain urges us to embrace the “religious cultures and their shared histories” at the same time as form “the historical narratives to represent these histories.” By doing so, he argues, we will not diminish conflicting traditions or identities that are fundamental to Mediterranean civilizations but acknowledge that these characteristics were also intertwined with “periods of cooperation, interchange, connection, synthesis, and symbiosis.” In other words, the Mediterranean flourished through a fine balance between periods of antagonism and friendliness. Queering the Medieval Mediterranean begs the question: does the “alternate” sort of history of the Mediterranean proposed by Husain also include queer culture and identity?
Considering the number of peoples that encompassed the medieval Mediterranean, we have chosen to focus Queering the Medieval Mediterranean: A Transcultural Sea of Sex, Gender, Identity, and Culture on specific ChristianMuslim interactions. In part, this is a reflection of the expertise of the collaborators but it is also a measure of practicality. It would be difficult to tackle a study of the whole of the Mediterranean in one collection. Since the battle for power and influence in the Mediterranean during the medieval period was greatest between Christian and Islamic groups and empires, this has become our focus, although not all Christian-Muslim regions have been included. This is once again a reflection of the immense number of possible cases for analysis and the need to delineate the parameters of this collection. This does not mean that we fail to understand the importance of the influence, history, and travails of the Jewish people in the history of the Great Sea, for example, and we hope other volumes will cover these histories.?
Also fundamental to the focus of this collection is the employment of two modern theoretical tools in the overall analysis of the medieval Mediterranean: queer theory and transcultural theory. Both are extremely well suited and applicable to the study of the medieval Mediterranean. It is therefore important to outline them here. But before examining queer theory, we must first outline our understanding of the term “queer.”
Scholars and activists reclaimed the term “queer” in the late 1980s, a phrase previously used pejoratively against people having same-sex relationships and desires. Its reclamation was seen as a means to reject outmoded binary gender identities (both heterosexual and homosexual) and to broaden and adopt a more ambiguous term, eliminating the restrictiveness of the heterosexual/ homosexual binary worldview:
Ostensibly queer is itself an umbrella term, which permits a critical examination of a number of productive distinctions (sexuality, gender, race, nation, class) that shape perceptions of the sources ... queer potentially operates as a third term, beyond the gender/sexuality opposition; compared with categories such as lesbian, gay, or transgender, it is not strongly marked as a category of selfhood, nor is it institutionalized as such (except perhaps within fairly limited academic settings).*
In the intervening years the meaning of queer has been evolving and broadening to refer to non-normative identities and politics. In this way, queer includes those who feel that their sex, gender and/or identity do not fit within the mainstream traditional heterocentric and binary paradigms. Queer, avoiding any specific label, now includes gay, lesbian, transgender, gender-fluid, twospirited, and others. Those who do not have same-sex desires or relationships and those deemed “other” may also self-identify as queer. Importantly queer has, in many ways, become synonymous with the “other.” This modern development and expansion of the meaning of queer makes it a powerful tool for the analysis of sex, gender, and identity in the medieval Mediterranean world. For this reason, we have adopted the term queer in this volume.
For years, scholars have quibbled over the rigid binary usage of gay and lesbian, heterosexual and homosexual, as these terms do not fit the reality of sex, gender, and identity in other historical periods. Furthermore, an archaeology of queer subjects cannot be restricted to sex, gender or identity:
Queer is by definition whatever is at odds with the normal, the legitimate, the dominant. There is nothing in particular to which it necessarily refers. It is an identity without an essence. ‘Queer’ then, demarcates not a positivity but a positionality vis-a-vis the normative.®
Here David Halperin points out that queer does not necessarily have a negative connotation. Queer is a signifier for something that is different from the norm, whatever that may be. The modern usage of queer, however, with its broad, ambiguous and non-restrictive meaning, is not bound by the rigidity of the terms previously used to categorize same-sex and heterosexual relationships and desires, and better reflects the multifaceted reality of sexual and other relations and desires in the medieval Mediterranean, as we shall see.
The second theoretical term that we utilize in this collection, transculturalism, refers, in the simplest of terms, to phenomena that involve, encompass, or extend across two or more cultures, whether within or transcending political boundaries. Of course transculturalism as a theoretical mode of analysis is much more complex. In general terms it is a means to find a workable definition of culture by deploying new forms of cultural politics and analysis. Jeff Lewis succinctly characterizes transculturalism and the transcultural critic:® in contrast to others, who seem to see transculturalism in a simpler and progressive light and in terms of one culture and globalization, Lewis understands that transculturalism is a complex phenomenon fraught with struggle, tension, animosity, and the possibility of violence and ultimately destruction/ reconstruction:
... transculturalism is as interested in dissonance, tension, and instability as it is with the stabilizing effects of social conjunction, communalism and organization ... [it] seeks to illuminate the ways in which social groups interact and experience tension ... [it is] interested in the disintegration of groups, cultures and power. In other words, transculturalism emphasizes the transitory nature of culture as well as its power to transform.”
Lewis’ powerful, nuanced, and thought-provoking ideas on transculturalism make it clear that this modern line of analysis, like queer theory, is also well matched to the medieval Mediterranean, a time and place of difference, flux, confrontation, conflict, cultural co-habitation and great change. Yet, how does queerness emerge through transculturalism?
Michel Foucault generalized the Middle Ages as a time when people “organized around the theme of the flesh and the practice of penance, a discourse that was markedly unitary.”® Foucault argued that this unitary discourse produced queerness through its very sanctions of non-normative acts and identities. The current volume will question this premise in order to put into dialogue commonalities and differences amongst cultures that were intrinsically linked through a body of water. It pushes against Foucault’s Eurocentrism by questioning how queerness manifests itself and behaves in the absence of a unitary discourse.? In a way, this volume is expanding Foucault's definition of sodomy as “that utterly confused category” to include the different kinds of medieval sexualities.!° In Seeing Sodomy in the Middle Ages, Robert Mills questions Foucault's assertion to propose that “sodomy is not always utterly confused in premodern sources: its alignment with characteristics such as gender, physical appearance, age, religion, ethnicity, and of course sin creates a framework in which the invisible can be rendered visible." On the other hand, Mark D. Jordan’s The Invention of Sodomy contends that “sodomy” will always be a source that causes problems “no matter where or how it is used.” As the contributors of this volume argue, both queerness and sexualities become these “confused categories’, caused by Mediterranean cultural differences and similarities. The existence of transcultural-queer encounters, relationships, and culture is to be found, in most cases, in literary and prescriptive texts such as legal/religious codes. By their very sanctions of non-normative behaviors they give evidence of queer and transcultural encounters, which have become a significant source for queer historians.!? The transcultural queer Mediterranean with regards to sex, identities, genders, and cultures, absent from most mainstream medieval texts, and even from many modern day histories of the medieval Mediterranean, is to be found in all the articles of this collection.
The medieval Mediterranean, in all its transactions, was quintessentially transcultural. In writing on the nature of minority-majority relationships in the Mediterranean, Brian A. Catlos opines that:
By the turn of the first millennium, successive phases of region-wide (or nearly regionwide) hegemonic domination, under the Phoenicians, Greeks, Romans, and finally, Muslims, engendered a loose region-wide cultural homogeneity at the top. This grew out of a common religious orientation (scriptural Abrahamic monotheism), a common cultural orientation (Roman, Helleno—Persian, Hebrew), and the currency of metaecumenian languages (Arabic, Latin and Greek) among elite groups across the region. Meanwhile, the character of Mediterranean geography, and its implications regarding trade and exchange, engendered a sort of loose hegemony emanating from the bottom, rooted in the currency of common vernaculars, shared social values (regarding gender, slaver, warfare, virtue, and so on), and overlapping folk traditions (as with medicine, magic, and spirituality). The result of all of this was a “mutual intelligibility” that enabled an intense dynamic of exchange, acculturation and innovation of technologies, ideas and beliefs. Moreover, it provided a medium for communication and collaboration between corporate entities of different religio-cultural orientations, and facilitated the emergence of hegemonic entities that bridged religio-cultural divides.!+
We suggest that queerness resides comfortably in the “loose hegemony” described by Catlos which opposes Foucault's “unitary discourse.” Medieval Mediterranean queerness resides in the bottom-up and not in the top-down. In other words, it was the common folk who expressed queerness by existing outside of the palace walls and stately houses. They were able to communicate more freely with other cultures despite wars and political oppositions. In essence, through these transcultural exchanges emerged the queer. Yet, one must not forget that those individuals who resided in the upper and middle classes were generally the creators, consumers and benefactors of these exchanges: every rank of society was involved in both queerness and transculturalism to some degree. The articles in Queering the Medieval Mediterranean demonstrate this extraordinary transcultural dynamic from the point of view of queer sex, identities, genders, and cultures. It is not the first volume or study to critically look at the medieval and early modern period and attempt to uncover hidden sexualities.!5 It is however unique in its attempt to focus on the Mediterranean Sea as the impetus that put into dialogue queerness and sexuality within the bordering lands that make the Mediterranean a unique aquatic space.!6
The contributions included in Queering the Medieval Mediterranean have on purpose not been divided into separate regional sections. Through the process of putting together the collection, we also debated the idea of arranging each contribution alphabetically to highlight the multicultural crossover of themes, sexualities, and ideas between them, proof in itself of the existence of dynamic transculturalism in the medieval Mediterranean. Even though this organizational strategy would have seemed to further our intention to erase physical and imaginary boundaries that separated different cultural groups, it was a disorganized way to introduce such an important and current subject. We have, therefore, divided the volume into five sections keeping in mind that each contribution, just like the Mediterranean Sea, may touch and complement different areas of the volume. The purpose of these divisions is to set essays in dialogue with one other, in some cases from opposite sides of the Mediterranean.”
We open this collection with “Conquests.” The texts studied in this section correspond to two major cultural shifts: Islamic expansion into the Mediterranean in the seventh century and Iberian expansion away from the Mediterranean and toward the Americas in the sixteenth century. They thus mark the chronological beginning and end of the medieval Mediterranean. In this part, Denise K. Filios explores the gender norms that inform the contrasting portrayals of Musa b. Nusayr (c. 640-717), the conqueror of al-Andalus, by two historians: the Andalusi Ibn Habib and the Egyptian Ibn ‘Abd al-Hakam. The author argues that both historians use Musa as a figure of memory whose personal qualities symbolize those of the space he is most associated with: alAndalus. She observes however, that they diverge in their judgment of Musa’s character, and both highlight the challenges he, his sons, and the territory they conquered, present to the normative hierarchy as promoted by centralized authorities. As such, the two depictions of Musa expose al-Andalus as a queer space where normative binaries converge. By doing so, they contribute to a discourse of Andalusian exceptionalism that continues to infuse popular, scholarly, and Mediterranean discussions of “Muslim Spain.” We remain in the Iberian Peninsula for the second essay in this section as Vicente Lledd-Guillem marks the chronological close of the medieval Mediterranean. Lled6-Guillem compares Cristobal de Virués sixteenth-century epic poem El Monserrate, with Homer’s Odyssey, Virgil’s Aeneid, and Joanot Martorell and Marti Joan de Galba’s Tirant lo Blanc. His comparison concerns the representation political implications of the representation of the masculine body in the Mediterranean and the same-sex male desire that it engenders. On the one hand, Lled6Guillem sees Virués’ Castilian hero as a continuation of the ideal of physical virility that can be traced back to Classical epic poetry. On the other hand, the author shows that when this culturally constructed myth of masculinity supports the natural superiority and legitimacy of Castilian dominant political power in the Mediterranean. While this natural Castilian preeminence is based on male strength and beauty in El Monserrate, the Castilian superiority to the male hero in Tirant responds to a rejection of same-sex male desire from the Muslim “other.”
The next section of the collection tackles “Femininities.” In the first essay here, Sahar Amer exposes the erasure of the cultural, literary, and political influence of women in the Muslim Mediterranean world. Amer shows that these women, labeled as “bad girls” in later centuries, introduced political and gender instability by “queering” political, social, and gender norms. Shajarat alDurr, a thirteenth-century sultaness of Egypt, is the central figure in her study, and lived in a period of major political instability, a turning point in the history of the Mediterranean for both Europe and the Islamicate world. The author emphasizes how the important role that this sultaness played during and after her reign has been omitted or downplayed by historians to this day. The second essay of this section merges the Muslim and Spanish worlds of the medieval Iberian Peninsula. Leyla Rouhi’s article centers on the figure of the alcahueta, the go-between who facilitated illicit sexual encounters, among other things. The author argues that this archetype was placed in an unstable situation due to her social inferiority and her line of work. Hence, this perilous position in society places the alcahueta within a queer framework, in the sense of being at odds with the normal, the legitimate, and the dominant. Rouhi’s study, while focused on Juan Ruiz’s fourteenth—century character Trotaconventos and on Fernando de Rojas’ late fifteenth—century Celestina, also discusses the uncanny resemblance of the Spanish alcahueta to certain portrayals in Islamicate literatures of the Classical period. This work thus gives the highly studied figure of the go-between a Mediterranean treatment, reaching across the sea and across history in order to do so.
In the following section, “Literatures,” Edmund Hayes again studies the gobetween, but as a construction of a text’s complex linguistic virtuosity. Hayes shifts the focus to Egypt as he examines Ibn Daniyal’s irrepressibly explicit shadow play, Tayf al-Khayal (Vision of the Beloved), a florid, complex work of linguistic virtuosity produced in thirteenth-/fourteenth-century Mamluk Cairo. Hayes’ reading of the play, both as literary text and as social artifact, shows that it was designed to instigate interaction with its audience, and thus perforate the boundaries between licit and illicit, both confirming and questioning the integrity of these boundaries. In particular, the chapter investigates the play’s depiction of the dangers of lesbianism and female power through an analysis of the ironically named matchmaker and madam, Umm Rashid (Mother Guidance), an ebullient grotesque who is simultaneously humorous and horrific. Hayes’ and Rouhi’s articles demonstrate how the topos of the gobetween can and should be studied through the lens of the Mediterranean, and how we should put these literary manifestations into dialogue. Ellen Lorraine Friedrich then further opens up the Mediterranean discussion as she examines in detail the underlying semantic meaning of an erotically charged phallic lexicon used in Old French and other languages. Her in-depth analysis includes the examination of numerous texts from various languages to support and reinforce her queer reading of the Roman de la rose, showing a common transcultural queer/sexual usage of words, names, colors, themes, and images, especially that of the flamboyant bird.
“Captivities” explores captivity as a privileged space for negotiations with the queer. In his analysis of the French carnavalesque Aucassin et Nicolette, written in the northern French Picard dialect, Robert S. Sturges shows how this chantefable uses an invented Mediterranean geography to confront, through displacement, northern French anxieties about the complex interplay between Islam and Christianity, heresy and orthodoxy, and ultimately Mediterranean queerness: the similarities between Muslims and heretics. What Sturges demonstrates is that this chantefable presents Christian perceptions, and exposes high medieval fears of the otherness/queerness normally represented by the southern Mediterranean, and which might exist within oneself. Next, we return to medieval Christian Spain as Israel Burshatin centers his study on Alfonso X of Castile’s Segunda Partida, which covers the problematic legal situation of captives within a frontier society in crisis. With regards to those obliged to seek the freedom of these captives, the author considers the ambiguous fifth grouping “por amor de voluntad” as a way in which queerness may emerge. Through Burshatin’s use of Mediterranean theories, like the practice of affrérement in ancien régime France and the ideas of Eduardo de Hinojosa, he suggests that this “love of benevolence” / “disinterested love” / “freely given love” allows for a homosocial and a tentative queer reading of the nature of these “friendships.”
The final section of the collection, “Encounters,” opens by continuing the discussion of the Segunda Partida. Gregory S. Hutcheson argues that the thirteenth-century Castilian law code, although derivative of the Roman Corpus Turis Civilis, is equally informed by a cross-confessional textuality inherent in much of the Castilian intellectual activity of the period. Through a close reading of Partida 7.21 (“Concerning Those Who Commit the Sin of Licentiousness Against Nature”), he traces complex intertextualities with Jewish and Muslim sources that not only suggest the intelligibility of the pecado sodomitico across the Mediterranean, but also potentially open up passageways for queer subjects to move across cultural and confessional borders. We close the collection with Robert L.A. Clark’s article which focuses on particular scenes from the Kitab al-Ptibar (Book of Contemplation) written by the Arab-Syrian amir and man of letters Usama Ibn Munqih (1095-1118), who dedicated several pages to the “wonders” of the Frankish Race. His contact with cultures like the Franks puts southern and northern Mediterranean civilization into dialogue in ways similar to the previous contribution. Most important to Clark’s study are two bathhouse scenes where Muslim and Frankish men and women mingle in ways and manners that may be construed as queer. For the author in both cases the situation of the bathhouse, at the crossroads of intra- and intercultural, if not homoerotic exchange, has “a touch of the queer.’ Whereas Hutcheson studies the top-down imposition of hegemonic norms through the legal/moral codes, Clark explores the bottom-up “loose hegemony” that emerges from encounters among cultural groups in the bathhouses. In this way both contributions serve as a perfect close to the volume.
Queering the Medieval Mediterranean aims to problematize the differences between each bordering landmass in order to argue that through both queerness and sexuality, neighboring civilizations had access to, and knowledge of, common shared experiences. This collection is the beginning of what we hope will be a burgeoning area of study: there is more work to be done with regards to queerness and sexuality within cultures connected by the Mediterranean. This collection does not contain contributions that discuss the Italian citystates, Greece or its northern neighbors, for example, nor many of the civilizations of the Middle East and North Africa. What we have tried to accomplish here then is to begin forming the bits and pieces of a wider dialogue between societies, cultures, and civilizations of the medieval Mediterranean, through sexualities. One volume cannot do justice to the richness of this world, and our focus on literature will ideally lead others to look at different disciplines and take up the mantle, focusing not only on sexualities and queerness, but on other fields that may uncover new and intriguing inner workings that were present because of the intersection brought by the Mediterranean Sea.
We began our study by posing the question: does Adnan Husain’s “alternate sort of history of the Mediterranean” also include queer culture? This volume argues that it should definitely embrace it.
Acknowledgements
We would like to personally thank the Society for Queer Medieval Studies (formely SSHMA) for sponsoring the panel “Queering the Mediterranean” held at the 49th International Congress on Medieval Studies at Kalamazoo in 2014. Without your support for our idea this volume would not have been possible.
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