a place to believe in locating medieval landscapes may 2006

[...]... believe in thumbria) combine to produce a relational space wherein we may begin to view medieval writing in the landscape In The Book of Margery Kempe, Watt points out, place is both origin and goal (as it is for Goscelin in his Liber confortatorius, Hollis notes) Kempe’s foreign pilgrimages chart spiritual and natural (‘‘real’’) places that enable us to read in the landscape a journey of the mind and... calls it, is a place apart, a place of authority, hierarchy, and masculinity a locus, in short, for a particular kind of community Did Æthelberht give the new religious men a home intended to recall secular power (HE I.25–26)? Instrumental in first keeping Augustine on Thanet and then giving him a place in Canterbury, Æthelberht achieves a delineation, a bounding, indeed a jurisdiction of place that... 45–72, and Catherine Cubitt, ‘‘Universal and Local Saints in Anglo-Saxon England,’’ 423–53, in Local Saints and Local Churches 45 Alan Thacker, ‘‘Loca Sanctorum: The Significance of Place in the Study of the Saints,’’ in Local Saints and Local Churches, ed Thacker and Sharpe, 1–43, at 2 46 Alan Thacker, ‘‘Membra Disjecta: The Division of the Body and the Diffusion of the Cult,’’ in Oswald, ed Stancliffe and... visible and invisible landscapes the one informing the other, and both deepening communal as well as individual memory The great hall at Yeavering may be seen or read as a memorial to preChristian warrior culture in this case a memory of a memory—or as a monument to Edwin’s gala baptismal marathon or to his visible regional lordship Lindisfarne is at once profoundly connected and disconnected to this... Space, Reading Histories’’; Sylvia Tomasch and Sealy Gilles, eds., Text and Territory: Geographical Imagination in the European Middle Ages (Philadelphia: University of Pennsylvania Press, 1998); Gillian R Overing and Marijane Osborn, Landscape of Desire: Partial Stories of the Medieval Scandinavian World (Minneapolis: University of Minnesota Press, 1994); D Fairchild Ruggles, Gardens, Landscape, and... coordinates of place and region in geographic, political, and spiritual terms Indeed, the saint, the relic, and/or the shrine carry the power to particularize place, to make a geographic and spiritual purview; these are particularly profound examples of the sacred jurisdiction of place The dead body and its lived habitus combine to present a compelling instance of that ‘‘pervasive gathering-with’’ that... Duncan and Ley (London: Routledge, 1993), 1–19, for an overview and critique of scholarship in the fields of cultural and humanist geography Medievalists have already begun to incorporate spatial and new geographic perspectives into their 2 r a place to believe in what it might mean to be ‘ in place ’—and his insistence on kinetic connection remain particularly compelling We share places with the past,... even as those places locate us This book brings together scholars of medieval literature, archaeology, history, religion, art history, and environmental studies in order to contemplate the idea of place The idea of place is firmly grounded in the medieval period but it also takes on, inevitably, a modern view The idea for A Place to Believe In unfolded in a series of places It is informed and shaped... yet another of those islands so important to the history of the Christian mission in England, would later become a monastic home for a remarkable dynasty of Anglo-Saxon royal female saints.28 When Æthelberht gives Augustine’s mission a home in Canterbury, Bede describes this place in ways reminiscent of an Anglo-Saxon hall (one at Yeavering, perhaps) as well as a monastery Augustine’s dwelling, as Bede... Others have since translated the creative premises of cultural geography into a dizzying array of registers and disciplines, from the now-familiar Foucauldian analyses of spatial power relations, to the work of Michel de Certeau and Pierre Bourdieu, to the ‘‘new geography’’ that is increasingly incorporated into sociohistorical and literary work in many fields of scholarship.2 But Tuan’s evocation of being . PS 4 r a place to believe in thumbria) combine to produce a relational space wherein we may begin to view medieval writing in the landscape. In The Book of Margery Kempe, Watt points out, place. Gardens, Landscape, and Vision in the Palaces of Islamic Spain (University Park: The Pennsylvania State University Press, 2000); and John Howe and Michael Wolfe, eds., Inventing Medieval Landscapes: . the relation between medieval and modern that is central to A Place to Believe In. If, as Tuan argues, landscapes are windows onto human activity, they are places where we in the present might