This book is concerned with our ideological, technical and emotional investments in reclaiming medieval for contemporary popular culture. The authors illuminate both medieval and contemporary popular culture in surprising and productive ways while interrogating the many ways in which metamedievalism reinterprets and reconceptualises the medieval.

With contributions from 29 leading international scholars, this is the first single-volume guide to the appropriation of medieval texts in contemporary culture. Medieval Afterlives in Contemporary Culture covers a comprehensive range of media, including literature, film, TV, comics book adaptations, electronic media, performances, and commercial merchandise and tourism. Its lively chapters range from Spamalot to the RSC, Beowulf to Merlin, computer games to internet memes, opera to Young Adult fiction and contemporary poetry, and much more. Also included is a companion website aimed at general readers, academics, and students interested in the burgeoning field of Medieval afterlives, complete with: - Further reading/weblinks - 'My favourite' guides to contemporary medieval appropriations - Images and interviews - Guide to library archives and manuscript collections - Guide to heritage collection See also our website at https://medievalafterlives.wordpress.com/.

What does the study of iconography entail for scholars active today? How does it intersect with the broad array of methodological and theoretical approaches now at the disposal of art historians? Should we still dare to use the term "iconography" to describe such work? The seven essays collected here argue that we should. Their authors set out to evaluate the continuing relevance of iconographic studies to current art-historical scholarship by exploring the fluidity of iconography itself over broad spans of time, place, and culture. These wide-ranging case studies take a diversity of approaches as they track the transformation of medieval images and their meanings along their respective paths, exploring how medieval iconographies remained stable or changed; how images were reconceived in response to new contexts, ideas, or viewerships; and how modern thinking about medieval images--including the application or rejection of traditional methodologies--has shaped our understanding of what they signify. These essays demonstrate that iconographic work still holds a critical place within the rapidly evolving discipline of art history as well as within the many other disciplines that increasingly prioritize the study of images. This inaugural volume in the series Signa: Papers of the Index of Medieval Art at Princeton University demonstrates the importance of keeping matters of image and meaning--regardless of whether we use the word "iconography"--at the center of modern inquiry into medieval visual literature. In addition to the editors, the contributors to this volume are Kirk Ambrose, Charles Barber, Catherine Fernandez, Elina Gertsman, Jacqueline E. Jung, Dale Kinney, and D. Fairchild Ruggles.

Simultaneously real and unreal, the dead are people, yet they are not. The society of medieval Europe developed a rich set of imaginative traditions about death and the afterlife, using the dead as a point of entry for thinking about the self, regeneration, and loss. These macabre preoccupations are evident in the widespread popularity of stories about the returned dead, who interacted with the living both as disembodied spirits and as living corpses or revenants. In Afterlives, Nancy Mandeville Caciola explores this extraordinary phenomenon of the living's relationship with the dead in Europe during the five hundred years after the year 1000.Caciola considers both Christian and pagan beliefs, showing how certain traditions survived and evolved over time, and how attitudes both diverged and overlapped through different contexts and social strata. As she shows, the intersection of Christian eschatology with various pagan afterlife imaginings—from the classical paganisms of the Mediterranean to the Germanic, Celtic, Slavic, and Scandinavian paganisms indigenous to northern Europe—brought new cultural values about the dead into the Christian fold as Christianity spread across Europe. Indeed, the Church proved surprisingly open to these influences, absorbing new images of death and afterlife in unpredictable fashion. Over time, however, the persistence of regional cultures and beliefs would be counterbalanced by the effects of an increasingly centralized Church hierarchy. Through it all, one thing remained constant: the deep desire in medieval people to bring together the living and the dead into a single community enduring across the generations.

Today medievalism is increasingly intelligible as a cultural lingua franca, produced in trans- and international contexts with a view to reaching popular international audiences, some of mass scope. This book offers new perspectives on international relations and how global concerns are made available through contemporary medievalist texts. It questions how research in medievalism may help us rethink the terms of internationalism and globalism within popular cultures, ideologies, and political formations. It investigates how the diverse media of medievalism (print; film and television; arts and crafts; fashion; digital media; clubs and fandom) affect its cultural meaning and circulation, and its social function, and engage questions of desire, gender and identity construction. As a whole, International Medievalism and Popular Culture differs from those studies which have concentrated on imaginative appropriations of the middle ages for domestic cultural contexts. It investigates rather how contemporary cultures engage with medievalism to map and model ideas of the international, the trans-national, the cosmopolitan and the global. This book includes examples from Europe, Britain, North America, Australia and the Arab world. It discusses the formation and the impact of popular medievalism in the globalised worlds of Braveheart, Disney and Harry Potter, but it also explores how the contemporary medieval imaginary generates international cultural perspectives, for example in considering Middle Eastern reception of Ridley Scott's Kingdom of Heaven, the Byzantinism of Julia Kristeva, and Hedley Bull's postnationalist 'new medievalism'. International Medievalism in Popular Culture is an important contribution to medieval studies, cultural studies, and historical studies. It will be of value to undergraduate, postgraduate and academic readers, as well as to all interested in popular culture or medievalism.

This study explores Chaucer's present-day cultural reputation by way of popular culture. In just the past two decades his texts have been adapted to a wide variety of popular genres, including television, stage, comic book, hip-hop, science fiction, horror, romance, and crime fiction. This cultural recycling involves a variety of functions but Chaucer's primary association is with the idea of pilgrimage and the prevailing tenor is populist satire. The target is not only cultural elitism but also the dominant discourse of professional Chaucerians. Academics in turn may have doubts about the value of popular Chaucer; popular culture theory, however, would maintain that such skepticism has less to do with critical discrimination than the assertion of social distinction. Nonetheless, the fact that Chaucer has a popular afterlife, and remains an ideological product over which competing groups lay claim, attests to his current cultural vitality.

The medieval in the modern world is here explored in a variety of media, from film and book to gaming.

This book highlights the multi-dimensionality of the work of British fantasy writer and Discworld creator Terry Pratchett. Taking into account content, political commentary, and literary technique, it explores the impact of Pratchett's work on fantasy writing and genre conventions.With chapters on gender, multiculturalism, secularism, education, and relativism, Section One focuses on different characters’ situatedness within Pratchett’s novels and what this may tell us about the direction of his social, religious and political criticism. Section Two discusses the aesthetic form that this criticism takes, and analyses the post- and meta-modern aspects of Pratchett’s writing, his use of humour, and genre adaptations and deconstructions. This is the ideal collection for any literary and cultural studies scholar, researcher or student interested in fantasy and popular culture in general, and in Terry Pratchett in particular.

Did you hear the one about the Mother Superior who was so busy casting the first stone that she got caught in flagrante delicto with her lover? What about the drunk with a Savior complex who was fool enough to believe himself to be the Second Coming? And that's nothing compared to what happens when comedy gets its grubby paws on the confessional. Enter fifteenth- and sixteenth-century French farce, the "bestseller" of a world that stands to tell us a lot about the enduring influence of a Shakespeare or a Molière. It's the sacrilegious world of Immaculate Deception, the third volume in a series of stage-friendly translations from the Middle French. Brought to you through the wonders of Open Access, these twelve engagingly funny satires target religious hypocrisy in that in-your-face way that only true slapstick can muster. There is literally nothing sacred. Why this repertoire and why now? The current political climate has had dire consequences for the pleasures of satire at a cultural moment when we have never needed it more. It turns out that the proverbial Dark Ages had a lighter side; and France's over 200 rollicking, frolicking, singing, and dancing comedies—more extant than in any other vernacular—have waited long enough for their moment in the spotlight. They are seriously funny: funny enough to reclaim their place in cultural history, and serious enough to participate in the larger conversation about what it means to be a social influencer, then and now. Rather than relegate medieval texts to the dustbin of history, an unabashedly feminist translation can reframe and reject the sexism of bygone days by doing what theater always invites us to do: interpret, inflect, and adapt.

An introduction to medievalism offering a balance of accessibility and sophistication, with comprehensive overviews as well as detailed case studies.