Medieval Women On Film

In this first ever book-length treatment, 11 scholars with a variety of backgrounds in medieval studies, film studies, and medievalism discuss how historical and fictional medieval women have been portrayed on film and their connections to the feminist movements of the 20th and 21st centuries. From detailed studies of the portrayal of female desire and sexuality, to explorations of how and when these women gain agency, these essays look at the different ways these women reinforce, defy, and complicate traditional gender roles. Individual essays discuss the complex and sometimes conflicting cinematic treatments of Guinevere, Morgan Le Fay, Isolde, Maid Marian, Lady Godiva, Heloise, Eleanor of Aquitaine, and Joan of Arc. Additional essays discuss the women in Fritz Lang's The Nibelungen, Liv Ullmann's Kristin Lavransdatter, and Bertrand Tavernier's La Passion Beatrice.

In this first ever book-length treatment, 11 scholars with a variety of backgrounds in medieval studies, film studies, and medievalism discuss how historical and fictional medieval women have been portrayed on film and their connections to the feminist movements of the 20th and 21st centuries. From detailed studies of the portrayal of female desire and sexuality, to explorations of how and when these women gain agency, these essays look at the different ways these women reinforce, defy, and complicate traditional gender roles. Individual essays discuss the complex and sometimes conflicting cinematic treatments of Guinevere, Morgan Le Fay, Isolde, Maid Marian, Lady Godiva, Heloise, Eleanor of Aquitaine, and Joan of Arc. Additional essays discuss the women in Fritz Lang's The Nibelungen, Liv Ullmann's Kristin Lavransdatter, and Bertrand Tavernier's La Passion Beatrice.

The medieval film genre is not, in general, concerned with constructing a historically accurate past, but much analysis nonetheless centers on highlighting anachronisms. This book aims to help scholars and aficionados of medieval film think about how the re-creation of an often mythical past performs important cultural work for modern directors and viewers. The essays in this collection demonstrate that directors intentionally insert modern preoccupations into a setting that would normally be considered incompatible with these concepts. The Middle Ages provide an imaginary space far enough removed from the present day to explore modern preoccupations with human identity.

 The heyday of silent film soon became quaint with the arrival of "talkies." As early as 1929, critics and historians were writing of the period as though it were the distant past. Much of the literature on the silent era focuses on its filmic art--ambiance and psychological depth, the splendor of the sets and costumes--yet overlooks the inspiration behind these. This book explores the Middle Ages as the prevailing influence on costume and set design in silent film and a force in fashion and architecture of the era. In the wake of World War I, designers overthrew the artifice of prewar style and manners and drew upon what seemed a nobler, purer age to create an ambiance that reflected higher ideals.

Studienarbeit aus dem Jahr 2011 im Fachbereich Anglistik - Literatur, Note: 2,0, Ruhr-Universität Bochum, Sprache: Deutsch, Abstract: In this essay I am going to argue that women in Medieval representations in film are always represented as archetypes and as victims. The audience is confronted with typical feminine archetypes like mothers and wives, virgins and harlots, but also with witches, exotic beauties in distress and holy fools who are all at one point or the other victims of society, violence or men. Being confronted with social injustice or their inferiority to men a great number of the presented women sell their bodies or act immorally and unfaithfully. In order to proof my thesis I will begin by analyzing the conflictive archetypes of the virgin and the harlot in Ingmar Bergman’s "The Virgin Spring" (1960) and the Pagan and the holy fool in Andrej Tarkovsky’s "Andrei Rublev" (1969). From there I will go on and show several other archetypes like the unfaithful women, women selling their bodies and (alleged) witches by referring to Bergman’s "Seventh Seal" (1957), Robert Bresson’s "Lancelot du Lac" (1974), Leslie Megahey’s "The Hour of the Pig" (1993) and Jean-Jacques Annaud’s "The Name of the Rose" (1986).

The Cambridge Companion to Medieval Women s Writing seeks to recover the lives and particular experiences of medieval women by concentrating on various kinds of texts: the texts they wrote themselves as well as texts that attempted to shape, limit, or expand their lives. The first section investigates the roles traditionally assigned to medieval women (as virgins, widows, and wives); it also considers female childhood and relations between women. The second section explores social spaces, including textuality itself: for every surviving medieval manuscript bespeaks collaborative effort. It considers women as authors, as anchoresses dead to the world , and as preachers and teachers in the world staking claims to authority without entering a pulpit. The final section considers the lives and writings of remarkable women, including Marie de France, Heloise, Joan of Arc, Julian of Norwich, Margery Kempe, and female lyricists and romancers whose names are lost, but whose texts survive.

This ground-breaking book brings theoretical perspectives from twenty-first century media, film, and cultural studies to medieval hagiography. Medieval Saints and Modern Screens stakes the claim for a provocative new methodological intervention: consideration of hagiography as media. More precisely, hagiography is most productively understood as cinematic media. Medieval mystical episodes are made intelligible to modern audiences through reference to the filmic - the language, form, and lived experience of cinema. Similarly, reference to the realm of the mystical affords a means to express the disconcerting physical and emotional effects of watching cinema. Moreover, cinematic spectatorship affords, at times, a (more or less) secular experience of visionary transcendence: an 'agape-ic encounter'. The medieval saint's visions of God are but one pole of a spectrum of visual experience which extends into our present multi-media moment. We too conjure godly visions: on our smartphones, on the silver screen, and on our TVs and laptops. This book places contemporary pop-culture media - such as blockbuster movie The Dark Knight, Kim Kardashian West's social media feeds, and the outputs of online role-players in Second Life - in dialogue with a corpus of thirteenth-century Latin biographies, 'Holy Women of Liège'. In these texts, holy women see God, and see God often. Their experiences fundamentally orient their life, and offer the women new routes to knowledge, agency, and belonging. For the holy visionaries of Liège, as with us modern 'seers', visions are physically intimate, ideologically overloaded spaces. Through theoretically informed close readings, Medieval Saints and Modern Screens reveals the interconnection of decidedly 'old' media - medieval textualities - and artefacts of our 'new media' ecology, which all serve as spaces in which altogether human concerns are brought before the contemporary culture's eyes.

Imagining the Middle Ages is an unprecedented examination of the historical content of films depicting the medieval period from the 11th to the 15th centuries. Historians increasingly feel the need to weigh in on popular depictions of the past, since so much of the public's knowledge of history comes from popular mediums. Aberth dissects how each film interpreted the period, offering estimations of the historical accuracy of the works and demonstrating how they project their own contemporary era's obsessions and fears onto the past.