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open, access to corrective reading. Furthermore, 11/23 of these texts can be classified as religious in focus, suggesting concerns that perhaps respond to the restrictions of Arundel’s Constitutions. Published in 1409, the Constitutions are often credited with creating a perilous climate for writers, translators, and readers of devotional material, because of concerns about being affiliated with Wycliffitism.42 While critical discussion in recent years has nuanced long-standing perceptions about the repressive influence of the Constitutions, certainly the discourse
works to constitute the image. As Susanne Akbari explains, ‘for the subject to know the object, the two must come into contact; the object must come to be, in some way, inside the subject’.34 That inside-ness converges further with the materiality of cuisine that characterizes the subtleties as subtleties. But what haptic visuality makes explicit in ways overlooked in discussions of medieval optical theory is the reliance of visuality upon the body. 122 Participatory reading in late-medieval England The act of an image’s constitution, made possible through the
, for vengeance, and even for bodily integrity. In keeping with its focus on translation, the chapter reads translations of Beowulf as interpretations and as literature in their own right. How animals convey meaning Critical animal studies, the field that deconstructs human exceptionalism, has proven extremely congenial to Old English studies, prompting questions about non-human and post-human subjectivity, the maintenance of the human–animal boundary, and the costly constitution of the human in Anglo-Saxon culture. These