David Coley Wins 2020 Labarge Prize

We at Oe are thrilled to announce that our very own David Coley has won the 2020 Labarge Prize for his (very timely) book, Death and the Pearl Maiden: Plague, Poetry, England!

David’s book explores the understated but decisive influence of the Black Death on fourteenth-century literature, and especially the works of the Pearl Poet.

Awarded by the Canadian Society of Medievalists, the Labarge Prize recognizes the best book of the previous year by a Canadian medievalist.

You can read the announcement by CSM here. Congratulations, David! 

On the Sea: Reading Notes

Vin Nardizzi, University of British Columbia

On 8 May 2020, Oecologies kicked off its year-long programming on “Sea.” Selected by Mo Pareles (UBC, English), our shared reading was Omise’eke Natasha Tinsley’s article “Black Atlantic, Queer Atlantic: Queer Imaginings of the Middle Passage,” which appeared in GLQ in 2008. Over 20 international Oe scholars and affiliates from across the Humanities disciplines gathered virtually. We discussed how Tinsley’s article turns an absence in the archives – records of queer experience among enslaved persons – into an opportunity to query what an archive is and, in the process, to reimagine the form of the scholarly article. Our Zoom chat ranged from topics as diverse as queer philology (a central methodological component of Tinsley’s analysis), speculation as critical method, scholarly genealogies (for instance, the implicit whiteness of some foundational queer theory), and the practicalities of pedagogy, including syllabus writing. 

The reading group will reconvene in October 2020 to discuss texts in the blue humanities by Helen M. Rozwadowski, Renisa Mawani, and Surabhi Ranganathan. These readings promise to shift our focus from the Atlantic waters to those of the Indian and Pacific Oceans by spotlighting legal disputes during the early modern period about the “free sea.” If you’re interested to chat about these exciting texts with us, then keep an eye out for further details on Oecologies’s social media feeds.

Statement from Oecologies Board of Directors

As a scholarly organization that considers environmental and ecological issues within the premodern and early modern world, Oecologies is also fundamentally concerned with histories of imperialism and colonial exploitation, as well as with the coeval problems of white supremacy and racial inequality. The ongoing crisis of police violence and the murder of people of color, exemplified most recently by the murders of George Floyd, Ahmaud Arbery, Breonna Taylor, and Tony McDade, is only the latest reminder of the racism and inequity that suffuses all aspects of American and Canadian life, including within the academy itself. Oecologies offers our strong support to those who are working to address the structural and institutional inequalities both within and outside the academy, to those protesting white supremacy and other systems of oppression, and to those standing for positive structural change within their communities.

As we have in the past, Oecologies commits to promoting the work of BIPOC scholars within medieval studies, early modern studies, and the environmental humanities. We will continue to work at making our own organization, as well as the scholarly fields and public communities with which it intersects, safer, more welcoming, and more equitable.

Directors of Oecologies

– David K. Coley, Simon Fraser University

– Vin Nardizzi, University of British Columbia

– Sharon O’Dair, University of Alabama, Emerita

Mourning Becomes California, or New Reflections on Slow Shakespeare

Sharon O’Dair, University of Alabama

Some years ago, I published an essay in a forum on Shakespeare and Ecology, arguing that historical work in the early modern period could assist the science of ecology, a science that studies populations of organisms.1  The reason our historical work might assist the ecologists is that one significant problem for them is “the shifting baseline syndrome,” a problem that was forcefully noted in a 1996 academic journal by the prominent fisheries scientist at the University of British Columbia, Daniel Pauly, and subsequently by him in fora aimed at laypeople (e.g., a 2012 Ted Talk and a 2010 talk to the Slyvia Earle Alliance).  In 1996, Pauly wrote that

each generation of fisheries scientists accepts as a baseline the stock size and species composition that occurred at the beginning of their careers, and uses this to evaluate changes. When the next generation starts its career, the stocks have further declined but it is the stocks at that time that serve as a new baseline. The result obviously is a gradual shift of the baseline, a gradual accommodation of the creeping disappearance of resource species, and inappropriate reference points for evaluating economic losses resulting from overfishing, or for identifying targets for rehabilitation measures.2

(We have our own problem with a shifting baseline, the weirdly a-historical nature of our historicist criticism, for example.  About fifteen years ago, an ambitious graduate student at a prominent university explained to me—I’m paraphrasing—“we were told not to bother reading criticism published before 1980.”3  When I was a new assistant professor, a senior colleague told me that if my work wasn’t cited within five years, it never would be. That, thankfully, turned out to be incorrect.)

For a number of reasons easily hypothesized by all, few commentators, whether scholars or journalists, address the scientific question of populations, specifically human populations, another shifting baseline we perhaps ought to heed.  It’s refreshing, therefore, to read, as I did recently in Verlyn Klinkenborg’s “What Were Dinosaurs For?,” that “[w]e’re now in the midst of another mass extinction, driven by the global proliferation of humans (7.7 billion and counting) and our frenzied economic activity.”4 An asteroid killed off the dinosaurs and the vibrant ecosystems in which they lived.  We are doing it to ourselves and the vibrant ecosystems that have sustained us. It my desire in this post to flesh out Klinkenborg’s sentence by reflecting on my return to the state of my birth, California, after living elsewhere for almost three decades.  Mourning becomes California: I first wrote the following in the fall of 2019, as fires raged in northern California. Today, COVID-19 rages across my state and the world, another ecological disaster, the result of (too many) people exploiting animals through habitat removal and urbanization, as well as through the hunting and consumption of exotic animals.  

In the autumn of 1987, when the population of California was about 28 million, I left Berkeley, CA for the deep south of the United States, for Tuscaloosa, Alabama, where I took up an assistant professorship in the Department of English at the university there.  Born and bred in California, loving my state, the air, the light, oceans, mountains, really the breath and breadth of the place—all made leaving difficult.  But I wanted the job, a research job, even if I had to move 2000 miles to a part of the country that humanist academics disdained and still do, though with somewhat less vehemence.  Even if I had to move to the hot, humid sub-tropics, whose fecundity shocked.  Whose trees strangled. Whose topography lulled.  Whose tornadoes and hurricanes killed.  Whose mosquitoes might, carrying viruses in their bites, moving northward—West Nile, Zika, Dengue, Chikungunya.

Leaving was difficult, and I was certain I would never return to live in the beautiful, alluring state of my birth, childhood, and young adulthood.  The cost-of-living would always be out of reach, I thought, the houses in beckoning metro areas too, too expensive for a humanist to keep up, working as I was in a poor state’s flagship institution.

Twenty-nine years later, in late summer 2016, when the population of the state was 39 million, I returned to Berkeley, looking for a home to buy. I’d run the numbers over and over; I’d consulted with the wealth managers; I could do it!  And you know what they say about returning to one’s roots, to home, to the embrace of place, so familiar and kind, known. The sun emerging from the coastal fog, energizing my body as it did long ago. The water, the bridges, Mount Tamalpais in the distance. This time, with money to spend on dinners in the new gleaming restaurants of San Francisco or in the foodie temple in Berkeley, Chez Panisse.

But the air, the light, the breath of the place wasn’t quite the same.  Berkeley was dry to the eye and the touch: lawns brown; trees gasping, dull, dying. Dirt and trash lined the streets, urine and feces sometimes, too. Unhoused people staggered about, pushing grocery carts or baby strollers (without babies). Or they hunched on their haunches at intersections, begging, dying.  RVs lined streets; tents formed little cities; fires broke out and fights, too. The income inequality (worse than Alabama’s); the failing public schools (when I was a child, among the best in the country, but now not much better than Alabama’s); and the decaying infrastructure (Alabama’s might be better; Berkeley’s streets remind me of New Orleans’s). The light can’t redeem these sights. 

In late autumn 2019, with the population up another million, a fire burned uncontrollably 80 miles north of my home, smoke seeping visibly toward Mount Tamalpais and the Golden Gate, obscuring, gasping.  Last year a fire engulfed a small mountain town called Paradise; the year before that, an entire neighborhood or two in the city of Santa Rosa. And before that…others. This time, upwards of two million people lost electricity, hundreds of thousands for the second time in a month, as the electric utility pursued what it calls a Public Safety Power Shutoff.  And the utility informs us that this will be the norm for at least a decade to come.

It’s silly to think a particular year can be a turning point, but I am not the only one to arrive in the East Bay in 2016, shocked at what the place has become. In the December 2019 issue of Harper’s, Wes Enzinna describes his return to Oakland in 2016 after an absence of eight years, not quite as long as my absence but long enough.  “Gimme Shelter: The cost of living in the Bay Area” describes his struggle to find housing with a disposable income of about $1500 per month: 

After nearly a month of looking for a place to live, I got a text from [my friend] Jenny: “Would you consider a shack?”. . . . It was smaller than a closet . . . and illegal to inhabit, but if I was willing to seal it against the elements and finish construction, I could rent it for $240 per month. I said yes without visiting.5

Enzinna’s shack and the homeless camps around it are about 3 miles from my condo in Berkeley.  The cover of that issue of Harper’s features “illuminated tents erected by artist-activist Suzi Garner and members of the #WhereDoWeGoBerk movement at a homeless encampment alongside Interstate 80 near Berkeley, California.”6 “Where Do We Go?” the tents ask as you exit the interstate to go up the hill to the University of California, three miles away.  And as you exit to go to my residence, less than one mile away.  My wife and I ask the same question, “Where Do We Go?”  

In nine years, the population of California is expected to nudge 44 million.  That’s one year before 2030, the year of the climate’s point of no return according to some.  In 2050, the population is expected to be 60 million.  And all this after the population of California almost tripled in the latter half of the twentieth century. When I was born, in 1955, the state’s population was around 10 million.

What happened?  One may point fingers at Republicans or Democrats or capitalists or migrant workers or Proposition 13, but the numbers, the numbers of people tell the story.  (And if you don’t believe me, ask Donna Haraway.7) Servicing the needs and desires of Californians and Americans are three of the busiest container ship ports in the country, in Los Angeles, in Long Beach, and in Oakland.  In southern California, the two ports spew huge amounts of nitrous oxide into the region and efforts at control struggle to keep up, because, as the Los Angeles Times reported, “At stake . . . are billions of dollars in potential costs at the nation’s busiest seaport, which handles roughly 40% of U.S. imports and remains overwhelmingly powered by diesel-spewing trucks, ships, locomotives and cargo-handling equipment. The volume of shipments moving through the two ports has more than tripled since the mid-1990s, supporting hundreds of thousands of jobs.”8 

Cars, computers, phones, diapers, rubber ducks, plastic straws, yurts for glamping, umbrellas for pina coladas, vinyl for trendy albums, the cast-off task chairs the homeless gobble from the streets. Everything, almost. But those needs and desires aren’t just ours; we consume so that perhaps hundreds of millions of Chinese may do so, too, may desire and need and spend just as we do.  Or desire and need and spend somewhat differently, for rhino horn, civet cat, or bats, because, as Chinese food researcher Zhenzhong Si observed in an interview on National Public Radio in late January:

Eating wild animal is considered a symbol of wealth because they are more rare and expensive. And wild animals is also considered more natural and, thus, nutritious, compared to farmed meat. It’s a belief in traditional Chinese medicine that it can boost the immune system, you know?  

Si acknowledges that in China, “It’s really difficult to change the mindset of, you know, eating wild animals is better than eating farmed animals,”9 but changing mindsets about wet markets may be less of a challenge than changing ecocritics’ mindsets about the elephant in the room, the human population, the third rail of environmental action, which ecology as a science demands to be studied, its costs and benefits. Instead the city of Berkeley bans plastic straws and Alice Waters takes meat off the prix fixe menu at Chez Panisse one day a week.  Baby steps, one might say, they are so important!  But 250 actual babies are born every minute of every day.  And they will grow up to consume and consume and consume some more. Many of us dream that populations can continue to grow without economic growth driven by fossil fuels.  The first few months of 2020 should cast doubt on that proposition: air pollution and carbon emissions are dropping precipitously world-wide—in China, in India, in Europe, in the United States, as numerous news sites report. The skies around Berkeley are beautiful, clearer than in decades, perhaps.  But in Berkeley, as around the world, few people are working: unemployment is rising as precipitously as pollution and emissions are dropping.  As the shutdown continues more and more small businesses—restaurants, bars, small retail shops—will fail; more and people will become homeless, more and more children will fall behind in their studies; more and more people will die from ancillary medical causes, the heart valve or brain tumor that isn’t fixed.  My point is not that the shutdown is unnecessary; it is.  My point is that the COVID-19 shows that the sorts of economic change a lot of us wish for—degrowth or no growth—comes with a price.  And as the Gilets Jaunes demonstrated last year in France, the mass of people struggle to pay it. 

We know that our highly mobile and globalized economic system will produce more pandemics;  there’s “a huge reservoir of virus strains in other mammals (1,200 bat species alone, one of which may have given us SARS-CoV-2).”10 Si observes that changing the mindsets of his fellow citizens is difficult.  But we do have opportunity now to change the ways we live. In fact, we (dare I call us the winners in our globalized world?) can lead. The global economy has come to a screeching halt; travel has, too. It is difficult for most of my readers to imagine what material life was like in the early 1970s—my baseline, shall we say, even more than the 1980s.  Life without plastic—cf. The Graduate—or consumer credit or interstates (to speak of) or the Shakespeare Association of America or neoliberal capitalism or MDs who bartered, sometimes, with craftspeople so that they could pay their bills.  Difficult to imagine, in California today, what life was like with half the population, a time when Population Connection (what does that mean?) was Zero Population Growth (we know what that means).  But my baseline, that of 40 or 50 years ago, may have new relevance: life was slower, more local, and education was too.  Higher education was regional, barely national, and certainly not international.  Professors weren’t professionalized, making professional salaries; “publish or perish” wasn’t a phrase; and CVs weren’t twenty pages long.  Two campuses of the University of California—Irvine, and Santa Cruz—opened only in 1965. After the pandemic, it is already clear, globalization will loosen, though not break.  Will performing arts or sport return in their current globalized forms?  Will businesses, including universities, return to long-distance travel for meetings or for research? Will ecologically-minded people question travel in any form? Think how quiet the world is now, and how much time we have for reflection. With reflection and changes in our lifestyles, perhaps a new baseline will emerge for the young some years down the road, one very much different from the one they inhabited just a few months ago. Perhaps a new baseline will emerge, in which people, including scholars, are rooted in the local and engage more slowly and cautiously and generously—less competitively, consuming less—with their environment, including animals and their fellow humans.  The new baseline won’t be a significantly lower global population, but it might include an understanding that nature has given us yet another warning to slow down, before a worse, more deadly virus emerges, or the icecaps melt. Slow Shakespeare.11


Notes

[1] O’Dair, Sharon. “‘To fright the animals and to kill them up’: Shakespeare and Ecology.” Forum: Shakespeare and Ecology.  Shakespeare Studies 39.  Ed. Susan Zimmerman and Garrett Sullivan. Madison: Fairleigh Dickinson University Press, 2011, 74-83.  

[2] Pauley, Daniel. “Anecdotes and the shifting baseline syndrome of fisheries.” Trends in Ecology & Evolution, 10 (1995): 430. 

[3] For a call for to historicize post-1980s criticism, see Albanese, Denise. “Identification, Alienation and ‘Hating the Renaissance’.”  Ed. Sharon O’Dair and Timothy Francisco.  Shakespeare and the 99% Literary Studies, the Profession, and the Production of Inequity.  New York: Palgrave, 2019, 19-36.

[4] Klinkenborg, Verlyn.  What Were Dinosaurs For?” The New York Review of Books (December 19, 2019): https://www.nybooks.com/articles/2019/12/19/what-were-dinosaurs-for/

[5] Enzinna, Wes. “Gimme Shelter: The cost of living in the Bay Area.” Harper’s Magazine (December 2019): 27.

[6] Harper’s Magazine (December 2019): 1.

[7] See Haraway, Donna J. Staying with the Trouble: Making Kin in the Chthulucene.  Durham: Duke University Press, 2016, 99-103.  See, too, her follow-up, “Making Kin in the Chthulucene: Reproducing Multispecies Justice.” Making Kin Not Population. Ed. Adele E. Clarke and Donna Haraway.  Chicago: Prickly Paradigm Press, 2018, 67-99.

[8] Barboza, Tony.  “Port ships are becoming L.A.’s biggest polluters. Will California force a cleanup?” Los Angeles Times (January 3, 2020): https://www.latimes.com/california/story/2020-01-03/port-ships-are-becoming-la-worst-polluters-regulators-plug-in

[9] “Why ‘Wet Markets’ Persisted In China Despite Disease And Hygiene Concerns.” National Public Radio (January 22, 2020): https://www.npr.org/2020/01/22/798644707/why-wet-markets-persisted-in-china-despite-disease-and-hygiene-concerns

[10] Boudry, Maarten.  “A strange paradox: the better we manage to contain the coronavirus pandemic, the less we will learn from it.” The Conversation (April 2, 2020): https://theconversation.com/a-strange-paradox-the-better-we-manage-to-contain-the-coronavirus-pandemic-the-less-we-will-learn-from-it-135268

See also the just-released study by UC Davis’ One Health Institute.  Johnson, Christine K., et.al. “Global shifts in mammalian population trends reveal key predictors of virus spillover risk.” Proceedings of the Royal Society B (8 April 2020): https://doi.org/10.1098/rspb.2019.2736  For a news release about the study, see Kerlin, Kat, “The Link Between Virus Spillover, Wildlife Extinction and the Environment” (April 7, 2020): https://www.ucdavis.edu/coronavirus/news/link-between-virus-spillover-wildlife-extinction-and-environment

[11] I was an early promoter of slowing down the profession.  See these three essays, for example, from 2008: “Slow Shakespeare; An Eco-Critique of ‘Method’ in Early Modern Literary Studies.” Early Modern Ecostudies: From the Florentine Codex to Shakespeare. Ed. Ivo Kamps, Karen Raber, and Thomas Hallock. Palgrave, 2008. 1-30; “The State of the Green: A Review Essay on Shakespearean Ecocriticism.” Shakespeare 4.4 (December 2008): 474-492; and “Virtually There:  Shakespeare and Tourism in the 21st Century.”  Upstart Crow 27 (2008): 5-23.  I have continued to urge this, as I do in this piece.

Learning to Die Read More in the Anthropocene the Time We Have

Mo Pareles, University of British Columbia

A lot of people I know and don’t know were irritated by an article by Jonathan Franzen, a famous non-expert, called “What If We Stopped Pretending?: The climate apocalypse is coming. To prepare for it, we need to admit that we can’t prevent it.” You can read excellent rebuttals of here, here, and (most delightfully) here. Most of these focus on Franzen’s pessimism and on the fact that, like the other famous white male novelists (Jonathan Safran Foer, Paul Kingsnorth, et al) who have appointed themselves climate philosophers, he confuses his (well-written) angst with political, historical, and/or scientific expertise. These critiques are on point, but what annoyed me most as a scholar of medieval temporality was the word “apocalypse,” which is a secularized Biblical temporal concept (it has resonances in several sacred traditions, although its current valences are specifically Christian) that has been adopted almost uncritically and without historicization throughout the popular discussion on climate. There’s nothing inherently wrong with this view of time, but it’s the product of a particular intellectual history and I’m not sure it serves discussions about climate change well.[1]

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Image: “Myths,” by Eiko Ojala, CC BY-NC-ND 4.0.

IPCC projections suggest that total human extinction is a fairly unlikely short-term possibility (although not impossible!) and that what we’re looking at instead is genocide and ecocide of unprecedented scale, which fossil fuel companies and their friends continue to perpetrate recklessly and knowingly for profit and convenience. But as a result, a number of salient historical comparisons have become possible and useful. As N. K. Jemisin notes of her own literary response to climate discourse, “An apocalypse is a relative thing.”[2] Genocides, ecocides, and crimes against humanity have all happened before, and in some cases they have also been prevented. Small groups of people have profited from acts of extreme greed and cruelty—and, more rarely, they have been prevented from doing so. Certain groups of humans including my own (and many others) have, in fact, survived multiple rounds of genocide, ecocide, and horror, and have developed sophisticated praxes of survival, resistance, and regeneration[3]—and, indeed, resistant temporalities.[4] Reading can teach us much more than how to die on an imposed timeline.

While it’s pleasurable to make fun of famous people who speak from ignorance with smug authority, it’s a guilty pleasure—because none of us read widely enough (and many of us lecture for a living). Almost all of us think we came up with things that we definitely did not come up with; we generally have no idea what is happening in adjacent disciplines or even adjacent classrooms. It would be good to get together and help one another fill in the blanks. Hence, a reading group.

In the Oecologies reading group, we discuss ecocritical and animal studies scholarship that engages directly with race, colonialism, temporality, and other crucial issues of framing. We focus particularly on work by scholars who are BIPOC (Black, Indigenous, and People of Color). This work also often has a queer and/or trans focus. In the first three reading group meetings, we had participants from a dozen universities in the US and Canada; more than half were graduate students. In October, we met for the first time on Discord, a chat and voice app, to discuss Leanne Betasamosake Simpson’s “Land as Pedagogy: Nishnaabeg Intelligence and Rebellious Transformation,” an early version of a chapter from her recent book As We Have Always Done, which connects ecological survival to Indigenous (specifically Nishnaabeg) feminist resurgence and political sovereignty. This article, which envisions Kwezens, a Nishnaabeg child, directing her own moral and ecological education without colonial interference, tends to be very challenging for settler readers (which included everyone at that particular meeting) because it assumes an Indigenous readership and specific political praxis; it is not written for us. We talked about why non-Indigenous readers who cannot directly use Simpson’s concepts, and indeed do not want to appropriate Indigenous work, might benefit from reading her.

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Image: “Myths,” by Eiko Ojala, CC BY-NC-ND 4.0.

In our recent group on November date, we read the introduction to Radhika Govindrajan’s Animal Intimacies. This time, we met in a text-only Discord chat channel, and this way of talking suited us; we had the freedom to pursue several different lines of conversation at once and to circle in and out of one another’s conversation. In this meeting, we discussed negative and queer affect in multispecies village life and Govindrajan’s concept of otherwild, which reads animal life in the context of “intersecting projects of colonial, caste, and species difference and power.”[5]

Most recently, a mix of old and new colleagues joined us in discussing Tavia Nyong’o’s “Little Monsters: Race, Sovereignty, and Queer Inhumanism in Beasts of the Southern Wild,” which connects climate disaster on a local scale to questions of race, childhood, queerness, and sovereignty, as well as to histories of Indigenous displacement in the US and ecofascist rewilding projects in Nazi Europe. We used more than one Discord text channel, and a number of discussions erupted—we noticed dissonances in the use of sovereignty (in terms of bodies, lands, and governance) across African diaspora studies, critical Indigenous studies, and medieval and early modern studies, and attempted to connect these uses. We asked about the labor that girls and queer children, especially racialized girls like Beast of the Southern Wild’s Hushpuppy, do in the environmental imaginary—a particular concern of Nyong’o’s—and spoke of Autumn Peltier, Little Miss Flint, Greta Thunberg, and (looping back to the year’s first reading) Betasamosake Simpson’s Kwezens/Binoojiinh, who is a girl in one iteration and a nonbinary/gender-nonconforming child in another. We also shared our terror about the widespread appeal of green fascism, from the Nazi cattle experiments Nyong’o recounts to the green white supremacists of contemporary Europe and North America. The question of temporal frames—the futurity or non-futurity of childhood, the apocalypticism of extinction and colonialism—preoccupied us throughout.

We have two more meetings this year: on March 5, we will read the introduction to Juno Salazar Parreñas’s Decolonizing Extinction: The Work of Care in Orangutan Rehabilitation, and in May we will read Omise’eke Natasha Tinsley’s Black Atlantic, Queer Atlantic: Queer Imaginings of the Middle Passage.

We are having a really good time—without agreeing on what kind of time we have. Please come read with us.


Notes

[1] Indeed, anthropogenic climate change and its attendant horrors are partially the products of linear fictions of history, as Anna Lowenhaupt Tsing points out in her critique of “progress.” Tsing, Anna Lowenhaupt. The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins. Princeton University Press, 2015, esp. 20-23.

[2] Hurley, Jessica, and N. K. Jemisin. “An Apocalypse is a Relative Thing: An Interview with N.K. Jemisin.” ASAP/Journal 3 (2018): 467-477, at 476. See Eklund, Hilary. “Unwatering Earth: The Control of Nature in Colonial Mexico.” Earth/Sea/Sky Conference: Earth. Oxford University, September 19, 2019; Yusoff, Kathryn, A Billion Black Anthropocenes or None. University of Minnesota Press, 2018. Thanks to Hilary Eklund for sharing her unpublished piece and for the Yusoff reference.

[3] See Mary Annaïse Heglar’s essential essay, “Climate Change Ain’t the First Existential Threat.” Medium. https://medium.com/s/story/sorry-yall-but-climate-change-ain-t-the-first-existential-threat-b3c999267aa0 (content warning for extremely graphic images of violence)

[4] See for instance Rosen, Alan. The Holocaust’s Jewish Calendars: Keeping Time Sacred, Making Time Holy. Indiana University Press, 2019. As Rosen notes (and as Eli Rubin highlights in this review), the shiny new 21st century is also a secularized Christian concept; the Jewish calendar places us in 5780, still slogging through the miserable century that began with 12 million murders (Rosen 4; Rubin). What would it feel like to place climate change in the same temporal frame as these recent obscenities? What connections—in terms of worldwide indifference and corporate collusion—would we have to acknowledge? And how different—how much less glamorous—would our RPC scenarios look if they referred to degrees of warming by 5860? I am grateful to Andrew Gow for the reference.

[5] Govindrajan 12.

Works Cited

Govindrajan, Radhika. Animal Intimacies: Interspecies Relatedness in India’s Central Himalayas. University of Chicago Press, 2018.

Nyong’o, Tavia. “Little Monsters: Race, Sovereignty, and Queer Inhumanism in Beasts of the Southern Wild.” GLQ: A Journal of Lesbian and Gay Studies 21 (2015): 249-272.

Simpson, Leanne Betasamosake. As We Have Always Done: Indigenous Freedom Through Radical Resistance. University of Minnesota Press, 2017.

Simpson, Leanne Betasamosake. “Land as Pedagogy: Nishnaabeg Intelligence and Rebellious Rransformation.” Decolonization: Indigeneity, Education & Society 3, no. 3 (2014): 1-25.

Topsell’s Hare

Martha Alexandra, University of California, Davis

When people ask me what I write about, the short answer I usually give is “witches, witchy stuff.” Many times this is a sufficiently juicy response to satisfy someone that my work is interesting—witchiness and the occult are, as I’ve learned, “in”—but if they want to know more, the conversation will quickly travel to the place/time that most excites my fevered poet’s brain. The historical period of the European witch craze coincides, in addition to the advent of capitalism and the rise of European colonialism, with the development of what we now call “science.” Each one of these troubled threads has profound implications for our current set of ecological (and other) conundrums; much of my poetry could be described as a nervous habit of pulling and prodding at these historical strings in an attempt to untangle the present.

For a variety of reasons—and whether or not we believe that the Burning Times, as this period is known to many of today’s witches, constituted an assault on (certain marginalized forms of) actual magic and its practitioners—we often associate the transition from the medieval to the modern with a process of “disenchantment.” I don’t think this is quite right. In place of a linear ascension out of the world of “superstition” and/or magic, I read lateral moves into what we might call “differently enchanted” worlds; the modern experience of “disenchantment,” then, can be understood as a kind of spell in itself. The fabulous conviction of the alchemical tome, for example, metamorphoses into the authoritative aura of the scientific text—historically a formidable kind of magic power (the current persistence of climate denialism notwithstanding). I am drawn to the ways that early modern texts capture something of the transition between such different kinds of voices; caught in time between this and that, chimerical creatures shimmer into being.

“Of the Hare,” from Edward Topsell’s The History of Four-Footed Beasts and Serpents (1658), sig. T2r.

My classmates and I found ourselves in pursuit of such beasts in the small, concealed hunting grounds of Special Collections at Peter J. Shields Library. Having been shepherded through a series of gates (themselves bounded within the layered enclosures of University property and a graduate course on “Renaissance Oecologies”), we sat—very quietly and very still—until, compelled and given permission, we opened an ultimate, leather-bound door. My quarry, dear reader? The Hare. Edward Topsell’s The History of Four-Footed Beasts & Serpents offers us a twinned core sample of the proto-scientist’s voice and his subjects in its chimerical treatment of zoology. Topsell’s entry on the Hare spans ten pages and ranges from physiological, psychological, and magical characteristics of the beast to mythical (or is it historical?) references, hunting tactics, pharmacological uses (more magic here) and beyond—all in a subdued, scholarly tone that conjures a spirit of expertise. (Curious readers are encouraged to make their own dive down the, as it were, Hare-hole, here.)

Along with this pseudo/proto-scientific specter, Topsell’s Hare briefly summons into view an additional premodern phenomenon that feels especially relevant to ecocritical and dis/ enchantment inquiries alike. I have alluded already to Enclosure, which readers will associate with another semi-fantastical animal—the carnivorous sheep that haunt the h/edges of the outermost narrative layer of More’s Utopia. The dispropriation of the commons obstructed peasants’ access not only to economic resources but also to certain alternative/non-sanctioned sources of the numinous; as access to land shrank, so too did the parameters of the relational field. Places where human folk might experience the greatest diversity of more-than-human encounters—and a witch might seek out many magical ingredients—over time became differently enchanted to appear as sources of exchange value and capital.

From there to here: we live again in Burning Times. Now is the moment to turn inside out inherited epistemological enclosures—to turn loose the wild worlds of our cultivation. Harvesting textual resources from an uncanny ancestor of the scientific reference and taking the shape of a “Park or inclosed Warren,” my poem works to draw back the curtain on the illusion of materialist, capitalist “reality” besetting today’s world and reveal a history of different enchantments and a world more malleable than meets the eye. In addition to window, this calligram is also spell: its image of apparent order is seeded with a feral impulse toward casting new and divergent enchantments—which it hopes, dear reader, will blossom in thee.

Oecologies Reading Group Session II

We are proud to announce the second meeting of the Oecologies reading group, to be held on November 21st at 2:30 pm PST. Our reading for this meeting will be the introduction to Radhika Govindrajan’s Animal Intimacies.

We welcome any and all scholars to this meeting, and we particularly welcome the participation of graduate students from any institution. 

Please RSVP to mo.pareles -[at]- ubc.ca or scott_russell -[at]- sfu.ca for the reading and technical directions. If you require audiovisual access accommodations, please let us know when you RSVP.

We look forward to seeing you all in November!

“Earth”: Oxford, September 19th and 20th

“Earth,” the first part of multi-year collaboration “Earth, Sea, Sky,” took place at The Oxford Research Centre in the Humanities in September. The project’s principal investigators are Dr. Tom White (University of Oxford), Dr. Tiffany Jo Werth (University of California, Davis), Dr. Vin Nardizzi (University of British Columbia), and Dr. Todd Borlik (University of Huddersfield).

For “Earth,” we invited our participants to dwell on one or more of the following areas:

• Excavating earth (mines, resources, fossil fuels and other energy sources, appropriation)

• Picturing earth (maps, globes, diagrams)

• Perceiving / Delimiting earth (borders, limits, perspectives)

• Covering earth (urban/rural, vegetation and crops, weather)

• Saving / Leaving earth (preservation, seed banks, travel, transcendence, catastrophe)

We had thought long and hard about the format of the event. The schedule—available in full here—reflected our aim to provide as much time and space as possible for discussion and informal networking. Paper sessions consisted of two papers of roughly 30 minutes, followed by a five minute interval for those in the audience to speak to the people around them about something in the papers that sparked a question or provoked a response. This was followed by a traditional Q&A. The meeting also featured two workshop sessions: a careers roundtable on day one and then three concurrent work-in-progress sessions on day two.

Each of the four paper sessions skilfully traversed period and disciplinary boundaries. These sessions took us from eleventh-century sermons of Wulfstan, to the remarkable seventeenth-century depictions of stone by Jacopo Ligozzi, to satirical French comics from the early 1970s. Among many other locations, they also took us from the cramped stage of the Rose theatre in early modern London, to the ruined masterpiece of hydrological engineering that was the Aztec city of Tenochtitlán, to Turkish tulip markets, and on to Silicon Valley via seventeenth-century visions of the marbled and adamantine New Jerusalem. This is only a small window on a wide array of approaches and primary materials; our presenters’ paper titles as well as a working bibliography of sources central to their work are gathered at the end of this post.

Each session also sought to examine how, in the words of our original call for papers, the ‘premodern archive resonates with contemporary concerns around environmental degradation and global warming.’ Further, most of the papers considered how where we reside and write informs and inflects our work in the environmental humanities. Lyle Massey, for example, began her discussion of premodern depictions of St Jerome, including Giovanni Bellini’s St Jerome in the Desert (c. 1450), with an account of desertification in California in the twentieth and twenty-first centuries. Similarly, Hillary Eklund closed her account of water management and mismanagement in colonial Mexico by turning briefly to her current home city of New Orleans, itself precariously located amid an increasingly “unfast” landscape. 

The two workshop sessions provided the opportunity for all of our participants to discuss their work and share some of their experiences. On day one was the careers roundtable, led by Tiffany Jo Werth, Vin Nardizzi and Todd Borlik, with valuable additional contributions by Kellie Robertson and Mike Bintley. We discussed a number of pre-circulated readings on the rise of the “environmental humanities” as a field and career trajectory. These materials included an essay by Christopher Schaberg written specially for the occasion, and which can be read here. We also discussed practical issues regarding job applications, article writing, and book proposals. Threaded through the session were important reflections from scholars at varying stages of their academic career on the challenges and rewards of working across disciplinary and period boundaries. Also central to the conversation was a frank discussion of the importance of optimism and the inevitably of pessimism in our thinking both about the planetary future, and the future of the humanities and our place in it.  

An informal reception concluded the first day and included a reading and performance by Leonie Mhari of To Where it May Concern. The piece—made with Elinor Scarth, who regrettably could not join us—literally unpacks visual and material fragments of a Scottish landscape, collected in Armadale, Skye and Armadale, West Lothian, from a weathered suitcase. The suitcase was used to transport these fragments to Armidale, New South Wales on 13 February 2019, where new fragments were added. In its repeated packing and unpacking in different locations, To Where it May Concern examines how colonization, capitalism and global warming impinge on the remembering and documenting of landscapes. 

The workshop sessions on the second day of the symposium were led by the presenters from our paper sessions: 

• Liam Lewis & Vin Nardizzi: “Earth’s Coverings: Animals and Plants, On and Off the Page” 

• Mo Pareles & Todd Borlik: “Migration, Survival, Ecologies”

• Lyle Massey & Tiffany Jo Werth: “Land/Landscape”

Detailed descriptions of each of the sessions are available here. These sessions were also intended to provide an opportunity for practice-based researchers to discuss their work. In “Land/Landscape,” Lydia Halcrow discussed some of her recent artworks based around the shifting landscape of the Taw Estuary in Devon. In the careers workshop, Olusegun Titus had described some of his ethnomusicological research in the Niger Delta, where the fossil fuel industry continues to decimate the environment and the lives of those who live and work in its wake. Here, he returned to some of the historical analogues for that research, as well as treating those present to a short performance of the traditional Nigerian song “Lori Oke ati Petele” (The Mountain and the Valley).  

The second day of our gathering coincided with the worldwide Schools Strike for Climate. In the extended lunch break after the workshop sessions, many of us headed to nearby Broad Street, where the Oxford rally was taking place. The handmade signs on display and the chants reverberating among the crowd were a salutary reminder (if one was needed) of the urgency of the environmental crisis; yet the rally was also a reminder that the evident energy for new, better stories about the past and future might be one of the most important renewable resources we have.

In the closing roundtable, Kellie Robertson, Marjorie Rubright and Catherine Walsh offered short reflections on the previous days’ discussions and the place of the environmental humanities in the future of the academy more broadly. The history of colonialism and its deleterious environmental impacts loomed large in many papers and were again an important topic of discussion here; further, we returned, via reference to the work of Kyle Whyte, to Hillary Eklund’s earlier comments on how Indigenous knowledge often presents more “ample” understandings of specific environments. As in the careers workshop the previous day, the possibility of optimism for our planetary and academic futures was also a recurring, or perhaps rather overarching, topic of discussion.    

On Saturday morning, those of us still in town visited Lande: The Calais ‘Jungle’ and Beyond, a special exhibition at the Pitt Rivers Museum. The exhibition draws on a wide range of materials (photos, children’s artworks, objects) to trace the history of the “Lande” camp in Calais. There, on a contaminated landfill site, around 10,000 displaced people eventually gathered, most hoping to make their way across the Channel to the United Kingdom. The camp was demolished in 2016, becoming another chapter in a long cycle of settlement and demolition in the Pas-de-Calais over the last twenty years. By examining what it calls the “environmental hostility” of modern borders and bordering practices, Lande demonstrates that the “slow violence” described by Rob Nixon not only displaces people from their homes but is also inflicted on them where they seek refuge. 

Exhibition view of Lande: The Calais ‘Jungle’ and Beyond, Pitt Rivers Museum. Photo Credit: Tom White.

For the next part of the project, we turn our gaze out to Sea in 2020—further details to follow soon. In the meantime, I would like to take this opportunity to acknowledge the generous support of the TORCH International Partnerships Scheme, the John Fell Fund, and St Edmund Hall. Special thanks to Lidia Domingues, Anbara Khalidi and Sue McCarthy for their help in bringing us all together for “Earth”, and to Christopher Schaberg for taking the time to compose a new essay for the event. 

– Dr. Tom White, University of Oxford

Paper Titles 

Perceiving Earth 

1. Lyle Massey –“Ascetic Ecologies: Deserts, Saints and Caves in the Renaissance”

2. Mo Pareles –“Nauseated Land: A Theory of Translation”

(Un)covering Earth 

1. Hillary Eklund – “Unwatering Earth: The Control of Nature in Colonial Mexico”

2. Vin Nardizzi – “Flora’s Atelier”

Excavating Earth 

1. Bronwen Wilson – “Lithic Images, Jacopo Ligozzi, and the Descrizione del Sacro Monte della Vernia (1612)” [paper read by Tom White]

2. Liam Lewis – “Doing Prophecy with Earth Elements”

Delimiting / Leaving Earth  

1. Todd Borlik –“ How many people can stand on the earth? Malthusian Reckoning in Christopher Marlowe”

2. Tiffany Jo Werth – “Leaving Earth for yond Marble Heaven.” 

Running Bibliography

Buell, Lawrence. “Anthropocene Panic: Contemporary Ecocriticism and the Issue of Human Numbers,” Frame 29.2 (2016): 1-15.

Douglas, M. Leviticus as Literature. (Oxford: Oxford UP, 2001).

Erickson, Peter, and Kim F. Hall. “‘A New Scholarly Song’: Rereading Early Modern Race,” Shakespeare Quarterly 67.1 (2016): 1-13.

Latour, Bruno. “Will Non-humans Be Saved? An Argument in Ecotheology,” Journal of the Royal Anthropological Institute 15 (2009): 459-475.

Lewis, Simon and Mark Maslin. The Human Planet: How We Created the Anthropocene. (London: Pelican, 2018).

Masten, Jeffrey. Queer Philologies: Sex, Language, and Affect in Shakespeare’s Time (Philadelphia: University of Pennsylvania Press, 2016).

Povinelli, Elizabeth. Geontologies: A Requiem to Late Liberalism. Duke University Press, 2016. 

Singh, Julietta. Unthinking Mastery: Dehumanism and Decolonial Entanglements (Durham: Duke University Press, 2018).

Steel, Karl. “Woofing and Weeping With Animals in the Last Days,” postmedieval 1.1/2 (2010): 187-193.

Strawn, B. A. “On Vomiting: Leviticus, Jonah, Ea(a)rth.” The Catholic Biblical Quarterly 74 (2012): 445-64.

Wallace-Wells, David. The Uninhabitable Earth: Life After Warming. (New York: Timothy Duggan Books, 2019). 

Whyte, Kyle. “Indigenous Climate Change Studies: Indigenizing Futures, Decolonizing the Anthropocene,” English Language Notes 55, no. 1–2 (Fall 2017): 153-62.

The Year In Review, 2018-2019

It’s a pleasure to reflect on the fifth year for the Oecologies network. Since our first annual review in 2014-2015, the network has extended its geographical remit down the Pacific North American Coast, grown and codified its mission and governance, and continued to add new members and activities to its roster. Following last summer’s restructuring of its governance, we’ve been able to foster new partnerships, collaborations, and showcase members’ contributions in exciting ways. Read on! 

Speaker Series: 

As in years past, Oe convened and co-sponsored public lectures as well as serving as the umbrella organization for numerous panels and talks at major premodern field conferences and symposia.  

Our speaker series this year featured four public lectures: two in Vancouver, British Columbia and two at UC Davis, California. 

In the fall, UC Davis kicked off our series and hosted Dr. Vin Nardizzi, who gave a talk titled “Tulips and Turbans in Renaissance Art and Natural History.” If you are keen to hear more about this provocative pairing, you might enjoy checking out the recap of the talk by Samantha Snively, a recent Ph.D. from UC Davis.

Dr. Nardizzi’s visit also included a field trip for graduate students and faculty to UC Davis’ special collections to see a copy of John Gerard’s 1636 The herball, or General historie of plantes.

Oe began 2019 by hosting Dr. Courtney Barajas at the University of British Columbia where she gave a lecture on “Oecotheology: Natural Wisdom in Old English Poetry.” Her talk explored what she terms a “surge of ‘green thinking’” in early medieval England and offered readings of Old English wisdom poems. 

The following month, in February, Dr. Jessica Rosenberg gave a talk at UC Davis entitled ‘Harvesting Books and Uprooting Poems: Circulation and Vulnerability in Elizabethan Botanical Cultures.” Her talk drew from the book she is completing during her year as a fellow at the Huntington Library (2018-19). As the title suggests, her work combines history of the book, history of reading, formalism, and natural history in innovative ways. 

For the final talk of the year, in April, Dr. Siân Echard (University of British Columbia) and Dr. Matthew Hussey (Simon Fraser University) jointly presented “Ecologies of the Medieval Book”  at Simon Fraser University. Dr. Hussey presented first, considering the materiality of several early-medieval manuscripts and textual objects through both their local and global ecologies. Dr. Echard followed with a discussion of the more immediate “environments” of several well-known 14th- and 15th-century manuscripts—the groves of doodles, splotches, and other marginalia that surround and inform their written texts.

In addition to hosting this Speaker Series, Oecologies members organized and participated in several regional conferences. One new feature that we’re proud to institute was the creation of conference pathways for Oecologies members to help them organize their conference schedules and not miss out on relevant eco-friendly sessions. You can view a sample of these pathways posted via our social media sites on Twitter and on Facebook.

Oecologies had a presence at the following conferences: 

  • the Modern Language Association Chicago, IL (January)
  • the Shakespeare Association of America Washington, DC (April)
  • the Renaissance Society of America Toronto, ON (April)
  • the International Congress on Medieval Studies Kalamazoo, MI (May)
  • the 2019 Congress of the Humanities and Social Sciences Vancouver, BC (June)
  • the Association for the Study of Literature and the Environment Davis, CA (June) 

Partnerships and Collaborations 

In addition to these regional and international conferences, members of the executive council worked in partnership to give talks at libraries and symposia across North America. A few highlights include: 

We were also excited to break out of the academic mold with an artistic theatrical collaboration spearheaded by one of Oecologies co-founding members, Dr. Patricia Badir. To learn more about this exciting collaboration, see our inaugural blog post on the Galatea Project in Vancouver: 

Printed Publications 

Oecologies is especially proud to welcome into print the first publication emerging from the network. Growing from the conference jointly hosted at the University of British Columbia and Simon Fraser University in 2015, Premodern Ecologies in the Modern Literary Imagination  features essays by members and collaborators (Robert Rouse, Jeffrey Jerome Cohen, Patricia Badir, Louise Noble, Sarah Crover, Frances E. Dolan, Louisa Mackenzie, Sharon O’Dair, David Coley, Sandra Young, Scott MacKenzie, David Matthews, and J. Allan Mitchell) with an afterword by the prominent ecocritic Ursula K. Heise.  You can read more about it at the University of Toronto homepage

Below is a preview of what critics are saying: 

Stay tuned for details of a MLA launch celebration in Seattle (2020)!

Looking Ahead: 

As a part of Oecologies commitment to fostering partnerships and collaborations beyond its geographical remit of the Pacific West Coast, we’re excited to announce a multi-year symposia collaboration, “Earth, Sea, Sky” with collaborators from the UK, the US, and Canada. 

The first symposia, “Earth” will kick off the series this September, and we’re excited to be supported in part by TORCH, the Oxford Research Centre in the Humanities. Look for a blog posting in October that will reflect on the conversations that we hope will stretch across three countries in as many years. 

We’re also thrilled to announce that Sharon O’Dair (Emerita) has accepted the nomination to be the next incoming Director, joining the Directorial team with  Vin Nardizzi and David Coley. While Tiffany Jo Werth is happy to stand back and watch new energy empeople Oecologies, she looks forward to remaining engaged through partnerships such as “Earth, Sea, Sky.” 

Special Thanks 

Perhaps the most visible testament to our evolving network is the revamped Oe website that underwent a major digital image update in the fall of 2018. We’re grateful to our fall Research Assistant, Sawyer Kemp, for all their design inspiration and digital know-how that made it possible. We’re also grateful to the newly christened cohort of graduate student liaisons—Alex Cosh (UBC), Karol Pasciano (UBC), and Breanne Weber (UC Davis)—who have helped with the maintenance of our social media sites and whose enthusiasm launched the new Oe blog monthly posts. 

We’d also like to extend a big thanks for the efforts of the membership subcommittee, Louisa MacKenzie and Sharon O’Dair, for their outreach which has resulted in a more diverse and growing membership. J. Allan Mitchell was instrumental in making Oecologies a force at ASLE and the three linked sessions there created a wonderful premodern mini-conference, about which you can read more in this recap written by graduate student participants.

Outgoing Director, Tiffany Jo Werth 

Oe in the Classroom

Vin Nardizzi, University of British Columbia

It is syllabus season. About to start a staycation, I find myself fretting (and blogging) because I have not yet determined the order of readings for the two new courses that the English Department at the University of British Columbia will launch this year as part of its revamped curriculum. ENGL 244 is called “Environment and Literature” and is designed for second-year (or sophomore) students. ENGL 393 is a special topics class in “Ecocriticism” addressed to third- and fourth-year (junior and senior) students. It is exciting – finally– to have dedicated courses in these fields. Colleagues and I no longer have to repurpose old course shells to suit new disciplinary expertise and to meet student demand. I know that delivering new courses (content, assignments, and my unfamiliarity teaching some of the content) will prove terrifying, electrifying, and exhausting, by turn. In addition to such typical affects, I am also dreading being depressed by some of the materials in this course, especially those that concern the present and futures of climate emergency. My goal for the year will be to make this affective mix legible in the classroom and so (hopefully) also pedagogically generative. I begin to teach ENGL 244 in a month’s time. It is about “Unreal Environments in the Renaissance.” I will blog again about what did and didn’t work in the course. I will share my outline and course assignments on the Oecologies webpage (once they’re completed!).

As part of its recent relaunch, Oecologies has also focused its energies on thinking about pedagogy. At our upcoming symposium on “Earth” at the University of Oxford we will convene a workshop on the Environmental Humanities job market. A recap of that event will appear in our October blog. We have also asked Oecologies members to share with us information about the courses they’re offering. The range of these courses is inspiring. I include here course names and thumb-nail descriptions. Our hope is that some more detailed information about these undergraduate and graduate courses will be housed on our website. In the meantime, if you have questions, feel free to drop the instructor of record an email.

Dr. Juliet O’Brien (UBC): “Animal Reading” 

What does it mean to be an animal? To be a human? And what does reading have to do with anything?

Animal studies and the environmental humanities are ideas that are increasingly familiar to 21st-century readers; viewed here through the lens of some of the finest and most intriguing literary works from the premodern Romance world, with important interactions with other literatures around the whole world and influences on them, and spanning a range of forms: from short poems to encyclopaedias, from fables to bestiaries, from saints’ miracles to dramatic multimedia satires.

What, where, and when is this “Romance World I: Medieval to Early Modern” of the course title? We’ll be in places where the linguistic relatives of today’s Catalan, French, Italian, Occitan, Portuguese, and Spanish are used; our two set texts are from the 12th and the 16th centuries CE, but we’ll be talking about manuscript and multimedia cultures from the 6th century onwards … and before and after, from an “in the middle” in the sense of not being in the beginning nor in End Times … and elsewhere: potentially adventuring anywhere in a Global Middle Ages, depending on where students’ interests take us.

We will start small: listening to a frog in a 12th-century Troubadour poem in Old Occitan by Marcabru, “Bel m’es quan la rana chanta.” We will revisit this frog at the end of the course, to see how our readings have changed along the way, and how we have changed through them.

Our two set / required texts in the main body of the course are originally in 12th- and 16th-century French; through them, we will meet animals in associated works from France, Italy, and Spain (and other areas where Romance vernaculars are spoken, in a multilingual world; our 12th-c. set text, for example, is from England). There will be reading about animals, of animals, and physically on animals (through online digitised manuscripts and books in the library); shape-shifting; animals reading (and speaking, interacting, and otherwise showing evidence of sentience and thinking); and reading humans as animals (via Montaigne). Along the way, readings and student presentations may converse with—for example—wolves, dogs, foxes, bears, birds, bees, donkeys, horses, deer, cats, squirrels, rabbits, snails, unicorns, hedgehogs, lions, chickens, sheep, fish, whales, otters, beavers (and of course frogs).

All texts will be worked on in English translation, though students will have the option, if they wish, of using versions in the original (or a modernized variant) in their final projects.

Dr. Tiffany Jo Werth (UC-Davis): “Allegory, the Unthinkable, and the More-than-Human in Edmund Spenser’s The Faerie Queene (1596) and Amoretti

Modern readers might think of Edmund Spenser as the author of one of England’s longest poems writ, as Ben Jonson quipped, in “no language.” An unfinished work, it praises Queen Elizabeth I, memorialized as Gloriana, Belphoebe, Cynthia, or the “Faerie Queene.” Yet while the poem seemingly shadows this human monarch, she barely appears and its world teems with what cultural geographer Sarah Whatmore terms more-than-human life: a “clownishe” and elfin knight, a mournful tree, an unfriendly dragon, false avatars, a crafty shape-shifting hermit, a resourceful dwarf, an iron man, gender-bending heroines, giants and a blatant beast, within an interwoven plot that tells of two rivers in love, a sea deity who sulks, graces and angels who disappear, self-guided lances, a headstrong horse and a happy human-cum-hog. This course explores the limits of literary modes such as allegory, the poetics of lyric, and the long form of the early modern romance alongside questions that stretch the meaning of “human.” Together, we will analyze Spenser’s “worlding” that anticipates many recent posthumanist theories (ecofeminism, the Chthulucene, game theory, geontologies, and other unthinkables).

Dr. Elizabeth E. Tavares (Pacific University Oregon): “Estrangéd Woods; or, Theatre and the Environment”

To survey fundamentals of genre, dramaturgy, and theatre studies criticism, this course explores the ways in which performance constitutes an environmental act. Organized into three units is a schedule of plays and other readings from a range of periods and perspectives. Some of these plays take place in nature, some are explicitly about ecology, and in some the environment becomes a political agent. To consider the spatial and material aspects of theatre, the class will attend a professional production in Portland (Macbeth), on campus (Orlando), and then students will have the opportunity to seek out and review a performance of their choosing. By developing a series of three interlocking essays that culminate in a final portfolio, students will have the opportunity to analyze a particular dramatic oeuvre and employ a specific theoretical lens as a means to interrogate the relationship between dramatic form and our environment.

Dr. Noëlle Phillips (Douglas College): “Being Bad in the Middle Ages: The 7 Deadly Sins”

Sin. This is an ugly and historically powerful word. Ideas of sin and salvation shaped the medieval Western European worldview. The hierarchy of the seven deadly sins – those sins which would endanger one’s soul  – was therefore a commonly recurring theme in medieval literature, philosophy, and theology. However, everyone knows that sin is not simply deadly; it can also be fun. The very significance and intensity of the seven deadly sins meant that they had the attraction of the taboo.

In this course, students will read a range of medieval and Renaissance texts that take a variety of approaches to the seven deadly sins: intellectual, literary, theological, dirty, funny, fearful, and artistic, to name a few. We will find out what lust, gluttony, greed, sloth, anger, envy, and pride looked like 500-1000 years ago – and discuss what they look like today.

Dr. Mo Pareles (UBC): “Medieval Humans and Beasts”

As Cary Wolfe observed in 2003, regarding animals as moral nonentities is the epistemological requirement for reducing human others to animal status. Much medieval cultural production seems to rebuke humanist narcissism: in premodern literature we see hybrid human-animal saints, birdsong drowning out human speech, and wild predators as moral actors. But other literature—for instance, Middle English devotional poetry in which the child Jesus gleefully turns Jews into pigs—demonstrates that medieval authors were also well-versed in species denigration as a racial, religious, and sexual cudgel.

This graduate medieval studies seminar examines the boundary between humans and beasts, interrogating how racial, sexual, and other forms of difference overlap with human-animal difference in medieval literature and culture. We will also consider when and how questions of sovereignty and subordination, linguistic difference, disability, childhood, and queerness become affiliated with the bestial, and how both violence and eroticism use the beast as figure and alibi. Also of concern to us will be the relationship between animal studies and medieval studies, and the place of medieval animal studies vis-à-vis ecocriticism, critical race theory and decolonial studies, and other potentially overlapping disciplines.

Primary texts may include Old English riddles, the alliterative Middle English Siege of Jerusalem, the Early South English Legendary, Marie de France’s Bisclavret, Gerald of Wales’s History and Topography of Ireland, Marco Polo’s Description of the World, hunting manuals, and homoerotic love poetry. Theoretical texts will include work by Gilles Deleuze and Félix Guattari, Mel Y. Chen, Bénédicte Boisseron, Karl Steel, Peggy McCracken, Kari Weil, and Tavia Nyong’o.

In a way, establishing Oe as a pedagogical resource is not an entirely new initiative. Our website, for example, features a list of scholarly books and collections that we update yearly. Please share it with your students and use it in your own research. We are in the midst of an update, so if you notice a volume or special issue that should be listed there (and isn’t yet), then please let us know. We’ll make sure that it is.

In the meantime, happy syllabus-crafting!