German Mysticism And The Politics Of Culture

Probing deeply into texts by and about prominent Christian mystics, religious authors, and saints, German Mysticism and the Politics of Culture challenges the reader to rethink the medieval past as a contemporary presence. This «presence of the past» shapes memory of place, valorizes the trope of ecstatic sexual union as death, and continues the religious marginalization of female voice and authority. The chapters focus on the works and lives of Hadewijch, Marie d'Oignies, Dionysius of Ryckel, Heinrich Seuse, Margarete Ebner, St. Elisabeth, Hrotsvit of Gandersheim, and the stigmatic Therese Neumann. Part One of the volume examines the dynamics of cultural memory and forgetting as they relate to issues of sexuality, female authority, and national politics; Part Two explores themes of love and death, erasure and displacement. Medieval Christian mysticism, the author argues, cannot be narrated as a story of great cultural accomplishment but, rather, as a fundamentally agonistic scenario shaped by actors whose impact still affects us today.

This work reconsiders the connections between mysticism, nationalism and modernity in twentieth-century German cultures. Disengaging mysticism from occultism, the author creates a new space for reconsidering mysticism's links to larger structures of modernity already at play at the turn of the century. Rather than dismissing mysticism as a strain of anti-modern irrationalism with troubling links to radical politics such as Nazism, the author reconceptualizes modern mysticism as an unwittingly logical expression of the same compression of time and space created by the emergence of the newspaper, radio, railways and telegraph and reflected in the novels of Hermann Hesse, Robert Musil and Max Frisch.

New collection of essays promising to re-energize the debate on Nazism's occult roots and legacies and thus our understanding of German cultural and intellectual history over the past century.

This volume offers a dialogue with and through the medieval informed by cultural categories of performativity and simultaneity in on-line media, architecture, film, poetry, and social formations. The articles depart from Medievalism Studies and attempt to answer questions such as: How do medievalists, artists, writers, and entertainment industries communicate, replicate, and evoke medieval formations? How do national and transnational discursive fields relate to understandings of the medieval in its many unstable states? Where are the communal memory sites and what functions do they serve for those who are associated with them? Where are the medieval disjunctions and conjunctions of race, ethnicity and time in a settler society? And what do place, nature, and landscape have to do with it?

Christopher M. Flavin examines the ways in which late classical medieval women’s writings serve as a means of emphasizing both faith and social identity within a distinctly Christian, and later Catholic, tradition, which remains a major part of the understanding of faith and the self. Flavin focuses on key texts from the lives of desert saints and the Passio Perpetua to the autobiographies of Counter-Reformation women like Teresa of Ávila to illustrate the connections between the self and the divine.

The volume explores the hitherto uncharted late medieval religious landscape of Northern Germany, from 13th-century Helfta to the 15th-century Lüneburg convents. The mystical and devotional writing of Northern Germany is contextualised through chapters on the Netherlands, Scandinavia and East Prussia. The seminal influence of the liturgy on these texts and their transmission is revealed in the creative interplay of Latin and Low German. Through the individual chapters and their appendices, which also contain translations into English, the reader can access a wealth of texts produced by communities of religious and lay women who write learnedly in Latin and fervently in Low German. Together, the chapters and appendices reveal a fascinating regional "mystical culture" which also reverberated across Northern Europe. Contributors include: Jürgen Bärsch, Anne Bollmann, Veerle Fraeters, Ulrike Hascher-Burger, Ernst Hellgardt, Tanja Mattern, Balazs Nemes, Sara S. Poor, Eva Schlotheuber, Almut Suerbaum, and Geert Warnar.

As a contribution to cultural policy studies, this book offers a uniquely detailed and comprehensive account of the historical evolution of cultural policies and their contestation within a single democratic polity, while treating these developments comparatively against the backdrop of contemporaneous influences and developments internationally. It traces the climate of debate, policies and institutional arrangements arising from the state’s regulation and administration of culture in Ireland from 1800 to 2010. It traces the influence of precedent and practice developed under British rule in the nineteenth century on government in the 26-county Free State established in 1922 (subsequently declared the Republic of Ireland in 1949). It demonstrates the enduring influence of the liberal principle of minimal intervention in cultural life on the approach of successive Irish governments to the formulation of cultural policy, right up to the 1970s. From 1973 onwards, however, the state began to take a more interventionist and welfarist approach to culture. This was marked by increasing professionalization of the arts and heritage, and a decline in state support for amateur and voluntary cultural bodies. That the state had a more expansive role to play in regulating and funding culture became a norm of cultural discourse.

Demonstrates, contrary to conventional wisdom, that European modernism developed not only in the great metropolitan centers, but also in provincial cities such as Jena. The conventional wisdom is that the cultural sea change that was European modernism arose in urban centers like Berlin, Paris, Munich, and Vienna. Meike G. Werner's book, now in English translation, is a study of modernism in the provinces. Taking the small provincial city of Jena as a paradigmatic case, it re-creates the very different social and intellectual framework in which modernist experimentation occurred beyond the metropolitan centers. Invented traditions, social and spatial "liminality," and new ideas of social and aesthetic transformation combined in Jena to create a unique moment of cultural innovation. In the years leading up to the First World War, the Jena publisher Eugen Diederichs envisioned and guided the development of this alternative modernism. Taken up by young writers including Diederichs's wife Helene Voigt-Diederichs, numerous intellectual outsiders from across Germany, Austria, and Switzerland, and members of the Free Student movement and of Jena's Sera Circle, this "other" modernism was above all a youth movement, full of energy and bold optimism. Figures such as Rudolf Carnap, Wilhelm Flitner, Hans Freyer, Karl Korsch, and Elisabeth Busse-Wilson emerged from this Jena paradigm. Werner pieces together the story of Jena's modernism in its full richness, complexity, and inner contradictions.