"Over the past several years, Anglo-Saxon studies-alongside the larger field of medieval studies-has undergone a reckoning. Outcries against the misogyny and sexism of prominent figures in the field have quickly turned to issues of racism, prompting Anglo-Saxonists to recognize an institutional, structural whiteness that not only bars the door to people of color but also prohibits scholars from confronting the very idea that race and racism operate within the field's scholarship, scholarly practices, and intellectual history. Anglo-Saxon(ist) Pasts, postSaxon Futures traces the integral role that colonialism and racism play in Anglo-Saxon studies by tracking the development of the "Anglo-Saxonist," an overtly racialized term that describes a person whose affinities point towards white nationalism. That scholars continue to call themselves "Anglo-Saxonists," despite urgent calls to combat racism within the field, suggests that this term is much more than just a professional appellative. It is, this book argues, a ghost in the machine of Anglo-Saxon studies-a spectral figure created by a group of nineteenth-century historians, archaeologists, and philologists responsible for not only framing the interdisciplinary field of Anglo-Saxon studies but for also encoding ideologies of British colonialism and Anglo-American racism within the field's methods and pedagogies. Anglo-Saxon(ist) pasts, postSaxon Futures is at once a historiography of Anglo-Saxon studies, a mourning of its Anglo-Saxonist "fathers," and an exorcism of the colonial-racial ghosts that lurk within the field's scholarly methods and pedagogies. Part intellectual history, part grief work, this book leverages the genres of literary criticism, auto-ethnography, and creative nonfiction in order to confront Anglo-Saxonist pasts in order to imagine speculative postSaxon futures inclusive of voices and bodies heretofore excluded from the field of Anglo-Saxon studies"--

Early English culture depended on a Judaism translated away from Jews. Revealing the importance of Jewish law to the workings of early Christian England, Nothing Pure presents a Jewish revision of the history of English Bible translation. The book illuminates the paradoxical process by which the abjection and dehumanization of Jews, a bitter milestone in the history of European racism, was first articulated in the cultural translation of Jewish literature. It locates Old English Bible translation within the history of cultural translation, so that instead of appearing as the romantically liberated fragments of a suppressed mode of literacy, these authorized and semi-authorized vernacular works can be seen as privileged texts appropriating a Jewish source culture into an English Christian host culture. Mo Pareles proposes a theory of translation called supersessionary translation to explain the aesthetics of these texts: while at first glance they appear to dismiss irrelevant Jewish laws according to an arbitrary pattern, closer analysis reveals that they are masterful attempts to subject the legacy of Judaism, through translation, to the control of a system that has purportedly superseded and replaced it. Ultimately, Nothing Pure demonstrates the surprisingly central role of Jewish law in translation to Christian identity in late Old English ecclesiastical and monastic writings.

"One of the great virtues of American/Medieval Goes North is ist wide range of contributors with fascinatingly diverse relationships to the main terms of analysis. There are academic scholars, poets, filmmakers, tribal elders, teachers at various levels; there are Indigenous people, people from settler colonial cultures, expats, immigrants. Their analytic and imaginative encounters with the North catch at the intensely symbolic and political charge of that locus. At a time when Medieval Studies cannot afford to ignore the period's popular uptake – cannot continue with business as usual in the face of white supremacists' brazen appropriations of the Middle Ages – this volume points to new possibilities for grappling with the uneasy relationships between the 'American' and the 'medieval'." – Prof Carolyn Dinshaw, New York University

This book examines how mid-twentieth-century intellectuals' engagement with the Middle Ages shaped politics, art, and history.

From Kehinde Wiley to W.E.B. Du Bois, from Nubia to Cuba, Willie Doherty's terror in ancient landscapes to the violence of institutional Neo-Gothic, Reagan's AIDS policies to Beowulf fanfiction, this richly diverse volume brings together art historians and literature scholars to articulate a more inclusive, intersectional medieval studies. It will be of interest to students working on the diaspora and migration, white settler colonialism and pogroms, Indigenous studies and decolonial methodology, slavery, genocide, and culturecide. The authors confront the often disturbing legacies of medieval studies and its current failures to own up to those, and also analyze fascist, nationalist, colonialist, anti-Semitic, and other ideologies to which the medieval has been and is yoked, collectively formulating concrete ethical choices and aims for future research and teaching.In the face of rising global fascism and related ideological mobilizations, contemporary and past, and of cultural heritage and history as weapons of symbolic and physical oppression, this volume's chapters on Byzantium, Medieval Nubia, Old English, Hebrew, Old French, Occitan, and American and European medievalisms examine how educational institutions, museums, universities, and individuals are shaped by ethics and various ideologies in research, collecting, and teaching.

An exploration across thirteen essays by critics, translators and creative writers on the modern-day afterlives of Old English, delving into how it has been transplanted and recreated in the twentieth and twenty-first centuries.

Interrogations of materiality and geography, narrative framework and boundaries, and the ways these scholarly pursuits ripple out into the wider cultural sphere. Early medieval England as seen through the lens of comparative and interconnected histories is the subject of this volume. Drawn from a range of disciplines, its chapters examine artistic, archaeological, literary, and historical artifacts, converging around the idea that the period may not only define itself, but is often defined from other perspectives, specifically here by modern scholarship. The first part considers the transmission of material culture across borders, while querying the possibilities and limits of comparative and transnational approaches, taking in the spread of bread wheat, the collapse of the art-historical "decorative" and "functional", and the unknowns about daily life in an early medieval English hall. The volume then moves on to reimagine the permeable boundaries of early medieval England, with perspectives from the Baltic, Byzantium, and the Islamic world, including an examination of Vercelli Homily VII (from John Chrysostom's Greek Homily XXIX), Hārūn ibn Yaḥyā's Arabic descriptions of Barṭīniyah ("Britain"), and an consideration of the Old English Orosius. The final chapters address the construction of and responses to "Anglo-Saxon" narratives, past and present: they look at early medieval England within a Eurasian perspective, the historical origins of racialized Anglo-Saxonism(s), and views from Oceania, comparing Hiberno-Saxon and Anglican Melanesian missions, as well as contemporary reactions to exhibitions of Anglo-Saxon kingdoms and Pacific Island cultures. Contributors: Debby Banham, Britton Elliott Brooks, Caitlin Green, Jane Hawkes, John Hines, Karen Louise Jolly, Kazutomo Karasawa, Carol Neuman de Vegvar, John D. Niles, Michael W. Scott, Jonathan Wilcox