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Undergrad Wednesdays – The Refugee Tales: A Modern Canterbury Tales Gives Voice to the Silenced

[This post was written in the spring 2018 semester for Karrie Fuller's course on Chaucer’s Canterbury Tales. It responds to the prompt posted here.]

Open your morning newspaper or scroll through the news report that just popped into your inbox and there’s a good chance that one of today’s top stories surrounds the global refugee crisis. It’s today’s top story, it was yesterday’s, and it’s likely to be tomorrow’s too. With countless news stories dictating faceless facts and figures of the growing number of refugees, one UK organization – the Gatwick Detainees Welfare Group – decided to make things personal, drawing inspiration from an unlikely source: our good friend Geoffrey Chaucer and his work, The Canterbury Tales. Like The Canterbury Tales’cast of characters embarking on a religious pilgrimage and participating in a tale-telling contest along the way, a group of writers, poets, and journalists set out on their own pilgrimage across the UK, journeying in solidarity with refugees, asylum seekers, and immigration detainees. They stopped along the way to tell the stories of those who had walked that path before them; then those tales were compiled into the Refugee Tales. A look into the Canterbury Tales, specifically the “Man of Law’s Tale,” illustrates how the structure of storytelling is an effective mode for educating about the refugee crisis as well as how the issues of persecution and discrimination pervaded even Chaucer’s society hundreds of years ago.

The Man of Law’s Tale follows Constance, a devout and pious Christian woman, on journeys across the seas and back; though she endures persecution, violence, and trial at each step, she remains steadfast in faith and eventually returns home. Two snapshots of Constance’s voyages speak directly to the experience of refugees and migrants throughout history. First, upon arriving in Syria, Constance is courted by the Sultan who is so taken by her and her faith that he converts to Christianity and urges his people to do the same. The Sultan’s mother, however, fears that Constance is trying to force her religion onto the Syrians, saying: “What sholde us tyden of this newe lawe / But thraldom to oure bodies and penance, And afterward in helle to be drawe” (Chaucer, 337-339). She fears that this new member of the community, who has brought in her own set of beliefs and practices different from their own, will overtake the native culture, ruin its integrity, and enslave the people in a life they do not want. In retaliation, the Sultan’s mother orders a merciless massacre of all who converted – including her own son – and Constance is forced to flee. This kind of violent religious persecution was not uncommon at the time and it endures today; there is a persistent danger in demonstrating foreign practices or customs for fear of persecution. It is rooted in a lack of understanding of other cultures as well as a desire to preserve one’s own culture, at any cost.

The second important episode of Constance’s story finds her as a refugee just landed in a pagan country. Knowing that she has arrived in an environment hostile to Christians (“In al that lond no Cristen dorste route; / Alle Cristen folk been fled fro that contree” (Chuacer 540-541), Constance is forced to hide her faith and lie about part of who she is in order to appear less different and threatening – to save herself from the kind of violence she faced in Syria. This is a common experience among refugees who feel the need to blend in to their new communities and avoid standing out for fear that they will be discovered and apprehended. The need for safety eclipses all other needs, and many refugees and immigrants are forced to hide or even give up integral pieces of themselves in order to avoid punishment, ridicule, or even removal.

[Disclaimer: Religious persecution ran rampant during the Middle Ages, so a story such as this is not uncommon; however, this tale is problematic in its telling. While the tale is certainly plausible,  it is necessary to note that it is inherently malicious in its portrayal of other religions – i.e. the portrayals of the Sultan’s vicious mother and of the pagans are not flattering and are, in fact, exaggerated, rendering the tale itself spiteful and discriminatory against non-Christians and demonstrating the multi-faceted and widespread persecutions from all angles in Chaucer’s time. For more on the Man of Law’s tale, check out Meggie Kollitz’s piece on "Islamophobic Rhetoric in Chaucer: Not Just ‘A Thing of the Past.’”]

The Refugee Tales adopt the overall structure of the larger Canterbury Tales and delve deep into the specific issues of the persisting refugee crisis seen in the “Man of Law’s Tale.” Having met with and listened to a number of refugees, asylum seekers, and immigration detainees in the UK, the taletellers of the Refugee Tales set off across the country to tell the stories they had learned. One such story is “The Detainee’s Tale“ in which a writer, Ali Smith, discusses her encounter with a man who was indefinitely detained and her subsequent visit to a detention facility. She writes as if telling the story to the detained man himself, using “you” to refer to him and speaking of herself in the first person: “The first thing that happens, you tell me, is that school stops” (Smith). This point of view draws the reader in and puts us into the detainee’s shoes, as if Smith is telling us our own experience. The majority of the tales, in fact, are told in first person – a significant difference from the original Canterbury Tales, which does not use first person in any of the tales. This important change renders each tale much more personal and each subject more real. It gives a real voice to silenced refugees and migrants while protecting their anonymity. Additionally, the title of the tale (in this case, the “Detainee’s Tale”) names the subject of the story, rather than the teller, shifting the focus from teller to tale (in this case, the Detainee, rather than Smith). While borrowing the structure of the Canterbury Tales, the Refugee Tales tell much more personal and heart-wrenching stories that focus on giving a voice to these people (not stock characters) who otherwise would go unheard.

Among the greatest attributes of the Canterbury Tales is its insight into the vast array of characters living in the Middle Ages, as well as the different values and issues of the time. Similarly, the Refugee Tales spotlight a commonly undocumented section of today’s social spectrum and showcase important social problems and values. Looking back on the Canterbury Tales, it is easy to cringe at and criticize many of the implied social norms. We can look at the society painted by Chaucer and realize it wasn’t all that pretty. But that forces us to acknowledge the stains on the tapestry of human history. We should never sanitize the past and bleach out the bad parts; rather we must recognize them and learn from them. Similarly, there is a need to document all parts of our current history – even the parts that are not so pretty. The Refugee Tales does just that. These tales detail a trying time in our world and shed light on a crisis in human dignity. This particular portrayal of the issue, however, illuminates the presence of humanity, compassion, and hope amidst that crisis. We have seen that the social problems of persecution and discrimination have persisted since Chaucer’s time, and even before; the Refugee Tales show that, yes, those issues still exist, but how we view and approach them has evolved and we are finding new ways to solve them once and for all.

Claire Doyle
University of Notre Dame

Works Cited:

Chaucer, Geoffrey. The Man of Law’s Tale, from the Canterbury Tales. Edited by Robert Boenig and Andrew Taylor, 2ndEdition, Broadview Press, 2012.

Herd, David, and Anna Pincus, editors. Refugee Tales. Comma Press, 2016.

Smith, Ali. “The Detainee’s Tale by Ali Smith: ‘I Thought You Would Help Me’.” The Guardian, Guardian News and Media, 28 June 2015, www.theguardian.com/books/2015/jun/27/ali-smith-so-far-the-detainees-tale-extract.

To Learn More:

“About Refugee Tales.” Refugee Tales, Gatwick Detainees Welfare Group, refugeetales.org/about-refugee-tales/.

Brockbank, Hannah. “Refugee Tales.” THRESHOLDS, University of Chicester, thresholds.chi.ac.uk/refugee-tales/.

Cleave, Chris. “World Refugee Day: The Lorry Driver’s Tale, as Told to Chris Cleave.”The Irish Times, The Irish Times, 20 June 2016, www.irishtimes.com/culture/books/world-refugee-day-the-lorry-driver-s-tale-as-told-to-chris-cleave-1.2691968.

Herd, David. “Modern Day Canterbury Tales Refreshes Chaucer to Tell the Lost Stories of Refugees.” The Conversation, The Conversation US, Inc, 16 June 2015, theconversation.com/modern-day-canterbury-tales-refreshes-chaucer-to-tell-the-lost-stories-of-refugees-42981.

The Refugee Tales Website: http://refugeetales.org

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Working in the Archives – The Vatican Secret Archives

This post continues an ongoing special series of the Notre Dame Medieval Studies Research Blog called “Working in the Archives.” This series focuses on practical knowledge for accessing archives across Europe and North Africa, for making each archival visit a productive one, and for enhancing the quality of life of the researcher during the visit.

This entry in the series will discuss how to navigate a trip to one of the most famous archives in the world: the Archivio Segreto Vaticano (ASV), or the Vatican Secret Archives.

Below, I will discuss what is needed to make an archival visit to the ASV productive. I take each archive in turn, explaining how to get to both archives from the various modes of transit in Rome (bus, metro, walking), what is needed to access the archive, how to search for material, how to request that material, and other essential information needed for a successful research trip.

How to Get There (ASV) Cortile del Belvedere – 00120 Città del Vaticano

Public transit is the most affordable way to get around Rome and to the Vatican unless staying near the archive. A bus will get you the closest to the ASV, with buses 32, 81, and 590 dropping off at the Piazza del Risorgimento, the stop nearest the Porta Sant’Anna, the entry to Vatican City on its eastern side. If you would like to take the metro, the nearest metro stop is the A-line stop, Ottaviano. There are three metro lines in Rome, with lines A and B intersecting at Roma Termini, Rome’s train station, and lines A and C connecting at stop San Giovanni. A weekly public transit ticket (7 calendar days) costs 24 euros. I found this method the most convenient, as the ticket allows access to both buses and the metro.

The ASV website does not say by which gate a researcher to the archive is supposed to enter. As mentioned just above, the gate is the Porta Sant’Anna, which is the gate by which cars enter the Vatican. Once at the gate, you must pass through multiple lines of security, beginning with the Swiss Guard watching the gate. Prepare yourself for an awkward first exchange, as you will not have your research card your first time entering the archive. You must collect it at the archive itself. Do not expect the guard to know English and be ready with a few prepared sentences or a piece of paper explaining the situation. After the first visit, it is a much less stressful experience.

After you pass through security, head up the Via Sant’Anna into the Belvedere Courtyard, then take a right. The ASV overlooks the adjacent courtyard, the Cortile della Bibliotecha sitting next to the Sistine Salon.

What You Need to Access the Archive

Of all the archives I have personally visited, accessing the Vatican Secret Archives is certainly the most complicated. Before visiting the archive, one must first fill out an application online: http://www.archiviosegretovaticano.va/content/archiviosegretovaticano/en/consultazione/admission-request.html. Before filling out the application, the researcher must have a detailed research plan—what holdings one plans to consult and the length and dates of the planned visit to the archive must be known before approval is granted. The application itself contains a Collection Index by which you can identify the desired collection, however, for those not confident in their Italian, navigating it will perhaps be difficult. I would recommend consulting Francis X. Blouin’s Vatican Archives: An Inventory and Guide to Historical Documents of the Holy See as a supplement to the application process.[1] Finally, an affiliation with a university and a letter of introduction are also both required.

The approval process for access for an ASV card takes less than a week, and in my experience, was handled and approved on the same day.

Some Important Details of the ASV

After your research plan and topic have been approved, the ASV will prepare your card for pickup from the archival reception counter. The ASV does not send you your research card in the mail! You must first go to the archive to get the card, and subsequent visits pass much more smoothly. Additionally, while it is always nice to dress professionally while conducting archival research, there is an actual dress code for researchers in the Secret Archives and its subsidiaries. Dress clothes are required, and I personally wore a blazer, although it is not specifically mandated.

Be prepared for several barriers to effective archival research when working at the Vatican Secret Archives. First, you cannot take photos in the Secret Archive. While unsurprising considering the nature of the material, the ASV also does not allow consultation of more than 5 archival items per day (3 in the morning and 2 more in the afternoon). Furthermore, photocopies of archival material, digital or print, are extremely expensive. The archive charges a flat fee of 8 euros to scan any archival item. On top of this flat fee, the archive charges 2 euros per page for the first hundred pages scanned. After the first hundred pages, however, they cost .80 cents.  So, were I to request a single scanned page, it would cost me 10 euros. Two pages would cost me 12 euros, and so on. Scanning a page from two different archival units would cost 20 euros.

If applying for grants to research at the ASV, I strongly encourage you to factor in this cost into your grant applications.

As a final note, the ASV closes at the end of June and reopens in September, leaving no room for scholars or researchers planning to visit in the later summer months. This information is readily available, but it is still an important thing to consider in planning your trip.

Quality of Life

One of the nicest parts of conducting research in Rome is the abundance of good food and good coffee to be found almost anywhere in the center of the city. There are many little coffee shops and restaurants right next to the Porta Sant’Anna, although they are expensive and crowded. If you don’t mind a little walk, there are cheaper (but still good!) restaurants and coffee shops south of the Vatican, along the Via Aurelia and the Via di Porta Cavalleggeri.

Regarding places to stay, Air B&B and the like can be quite expensive in the center of Rome and near the Vatican, especially if you are traveling alone. A financially sensible alternative is to stay in one of the many monasteries located near the Vatican. Many of these are populated with practicing monks and nuns, providing a much different experience than a normal hotel or B&B. I stayed in the Santa Emilia De Vialar, about a 20-minute walk from the Vatican gates.

Sean Sapp
University of Notre Dame

[1] Francis X. Blouin, Vatican Archives: An Inventory and Guide to Historical Documents of the Holy See (Oxford: Oxford University Press, 1998).

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Undergrad Wednesdays – Arcane Incantations and Technobabble: The Exploitation of Exclusive Language in The Canterbury Tales and the Modern Day

[This post was written in the spring 2018 semester for Karrie Fuller's course on Chaucer’s Canterbury Tales. It responds to the prompt posted here.]

In the many conversations we regularly engage in, there is always the risk that we will be confronted with an unfamiliar term or concept. When this happens, we are faced with two options: 1) Ask the speaker what it means. B) Don’t ask about it — try to infer the meaning from context and perhaps make a mental note to look up the word or concept later, consigning oneself for the time being to an uncertain or incomplete understanding of the speaker’s message.

While choosing the first option seems like the best and most reasonable way to ensure that one understands what the speaker is saying, there are a number of reasons that people might opt not to ask. Probably the biggest reason is that it requires one to admit ignorance of the word, thus admitting the speaker’s intellectual superiority in the matter, and risking exposing oneself to ridicule if the word is considered common knowledge. People also might not feel at liberty to request a definition (such as if the speaker is the listener’s social superior or is addressing an audience) or they might not trust the speaker to accurately define the term.

Regardless of why listeners might remain ignorant about a word’s meaning, in doing so they grant their speaker a special immunity from criticism or disbelief. Most listeners, when confronted with an unfamiliar word, will by default assume that it was used correctly, or at least refrain from questioning the validity of its usage. If someone were to say that a Diplopod is a type of Chelicerate, most speakers would make no objection unless they knew what those terms referred to. While it seems like common kindness for an ignorant listener to give their speaker the benefit of the doubt in such cases, the trouble begins when speakers learn to exploit this tendency, dazzling their audience into believing falsehood by using intentionally indecipherable language.

Geoffrey Chaucer’s The Canterbury Tales, harshly critical of the clergy on a number of fronts, writes of this tendency of medieval clergy-members to abuse their education, especially their knowledge of Latin, to deceive or swindle the uneducated masses. The clearest example of this is during the Pardoner’s Prologue, in which the corrupt Pardoner, a clergyman licensed to collect money and grant indulgences on behalf of the Church, —  is describing the many rhetorical techniques he uses to manipulate people into paying him (for more information on Chaucer’s Pardoner and his relevance to the modern day, check out Zach Prephan’s post).

And in Latyn I speke a wordes fewe
To saffron with my predicacioun
And for to stire hem to devocioun. [1; Fragment VI; lines 344-346]

[“And I speak a few words in Latin/ to season my preaching/ and to stir [my audience] to devotion”]

He boasts of being able to use his knowledge of Latin to lend his sales pitch an (arguably undeserved) air of authority and legitimacy, precisely because the language would be unintelligible to most. While his “theme” which he mentions a few lines earlier — “Radix malorum est cupiditas” (1; VI; 334) [“the root of all evils is greed’] — is indeed a valid biblical quote (1 Timothy 6:10), his use of Latin rather than the vernacular language gives him complete control over the interpretation, as few, presumably, if any, of his audience would also speak Latin.

While most widely-used languages are used for their ability to reach a wide audience, the ubiquitous use of Latin among the clergy seems more readily attributable to its exclusivity. It was frequently argued, especially during the Reformation by religious dissidents such as Martin Luther and John Wycliffe, that the Catholic Church was able to teach false doctrine without facing scrutiny because so few people spoke Latin. Reformation leaders called for widespread distribution of vernacular translations of the Bible, which Catholic Church leaders had, at various times, refused to allow. The Church, they believed, had exploited the exclusivity of the Latin language for its own agenda, preventing the common person from reading and interpreting Scripture for him or herself. If few outside of the clergy could read Scripture, few could pose a legitimate argument about Scriptural teachings against the established Church.

Furthermore, as the Pardoner suggests, the use of Latin likely evoked an emotional response of awe and reverence. To non-Latin-speakers, the language (which would most frequently be heard in a religious setting) would probably take on an arcane or mystical quality in the context of religious ritual which the same words spoken in vernacular would be less able to evoke. Referring to the medieval clergy’s use of Latin, Kathryn Rudy writes “[l]inguistic exotica suggest mystery and superhuman provenance, something more elevated than a common, Earth-born origin”(2; p. 12). This effect certainly persists today — if the magic spells uttered by the characters of J.K. Rowling’s Harry Potter universe were based on English rather than Latin or Greek, would they sound nearly as cool?  While it is probably overly-cynical to cite monopoly over theological interpretation and potentially-manipulative emotional effects as the primary reasons for the Church’s preference for Latin, it seems very likely that these contributed to it to some degree.

Another example of Latin’s special gravitas occurs in the “Nun’s Priest’s Tale,” when the protagonist, a rooster named Chaunticleer, quotes “Mulier est hominis confusio(1; Fragment VII; line 3164)” to his wife. The comedy of this is that he later says that the phrase means “‘Woman is mannes joye and al his blis’(1; VII; 3166) while a more correct translation of the Latin reads “woman is man’s confusion.” Again, a character turns to Latin to secure a rhetorical advantage and establish a sense of authority. Chaucer, however, seems to satirize this practice by suggesting that neither party actually understands Latin (or, if Chaunticleer is aware of his mistranslation, that he intentionally uses the Latin phrase to argue something almost opposite to its actual message). Just because something is said in Latin doesn’t mean it’s true, Chaucer seems to suggest.

While vernacular translations of the Bible did become widely available and, with the Second Vatican Council, the Catholic Church ultimately allowed the saying of Mass in vernacular languages, criticism regarding intentionally-inaccessible language remains prevalent, though now focused on secular authority figures. Namely, the development of increasingly-specific jargon for academic fields has occasionally come under fire for allegedly being intentionally difficult to understand. Often derisively called “technobabble,” defined by the Oxford English Dictionary as “incomprehensible or pretentious technical jargon (3),” scientific or academic authority figures are criticized for using excessively-difficult or esoteric language for personal gain, often to appear more knowledgeable or to hide their ignorance on a topic. At its extreme, technobabble can easily be almost as incomprehensible as an unfamiliar language, as the below video demonstrates.

While the video was intentionally satirical, finding proof of “professionals” using their prestige and knowledge of jargon to bamboozle audiences out of their money is as easy as turning on the TV and watching a few minutes of ads. A modern demonstration of the effectiveness of technobabble is the “Sokal Affair,” in which physics professor Alan Sokal submitted to a prominent academic journal “Transgressing the Boundaries: Toward a Transformative Hermeneutics of Quantum Gravity,” which he described as “an article liberally salted with nonsense”(4). The article was accepted and published, only for Sokal to announce the intentional ridiculousness of the paper, citing its undeserved publication as an example of how academia is able to make ridiculous and unfounded claims without reproof, “the utter absurdity of it all being concealed through obscure and pretentious language.”

Sokal suggests the editors of the journal were deferent to the “cultural authority of technoscience,” in that they trusted in Dr. Sokal’s reputation as a scientist to believe that the incoherent paper made sense. The mention of the “cultural authority of technoscience” being trusted in this manner is interesting, as it seems to closely recall the aforementioned trust placed in the medieval Church to interpret Latin texts. Is technobabble the new Latin, and the representatives of technoscience its interpreters for the unlearned masses?

Obviously this is a very limited comparison for a number of reasons — the knowledge required to understand technical jargon is widely accessible on the internet and no longer reserved for those of specific social classes, and the complex and specialized nature of the language used serves an important purpose and can’t easily be translated into “vernacular” (although some have tried, such as Randall Monroe in his bookThing Explainer, which explains various scientific concepts using only the 1000 most commonly used English words(4)).

However, as Chaucer shows, people have exploited exclusive language for personal gain for centuries, and likely will for many more. While mistrusting scientific consensus without reason is a recipe for becoming a flat-earther, perhaps we should be a little more skeptical about the many things we are told and accept without understanding, especially if personal gain for the speaker is on the line. Luckily, unlike in the Middle Ages, Google (or Bing, if you’re a determined nonconformist) is only a quick pocket-dig away for many of us. While trust may be the basis of a functional society, we must be aware of who we are placing our trust in, and ensure that we, like the Pardoner’s audience, are not being manipulated.

Andrew Cameron
University of Notre Dame

Works Cited

(1) Chaucer, Geoffrey. The Canterbury Tales. Translated by Robert Boenig and Andrew Taylor, 2nd ed., Toronto, Broadview, 2012.

(2) Rudy, Kathryn M. Rubrics, Images and Indulgences in Late Medieval Netherlandish Manuscripts. The Manuscript World ed., vol. 55, Brill, 2016. Library of the Written Word.

(3) “techno-, comb. form.” OED Online, Oxford University Press, March 2018, www.oed.com/view/Entry/198460.

(4)http://www.physics.nyu.edu/faculty/sokal/lingua_franca_v4/lingua_franca_v4.html

(5)https://www.explainxkcd.com/wiki/index.php/Thing_Explainer