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“Þæs ofereode, þisses swa mæg:” Finishing a Medievalist Dissertation under the New Graduate School Paradigm

As I was re-reading earlier Chequered Board posts by my colleagues and friends both here at ND and abroad, looking for inspiration and guidance on how exactly one does this “blog” thing, I found myself distracted by the dates attached to each post. Each one reminded me of an important upcoming date: 31 May, 2017.

It’s not a date of excitement or performance anxiety. It’s a date of uncertainty and dread.

11 weeks left. That’s approximately how long until my final student stipend paycheck from the University of Notre Dame. My health insurance – to the best of my knowledge – continues until mid-August. Although I have three more years of tuition waiver, my institution will provide no further stipendiary assistance because I am reaching the end of my sixth year here.

It’s been an amazing six years. My first year in the Medieval Institute passed in a blur of fascinating courses taught by brilliant professors and the mandatory “Orientation to Medieval Studies,” which threw us into bibliographies of nearly every medieval topic under the sun with diverse faculty personalities. The Latin Exam haunted me, but also led to some of my closest grad student friendships here at ND with people who actually know Latin instead of hiding from it. The myriad lectures (attendance obligatory but never begrudged) exposed me to Gothic Architecture, French Romances, Paleography, Carolingian history, and more. The following year, dominated by the now-defunct 2nd Year Project, provided me with a new advisor and the glory of not being a first-year student. In my third year, I served as MI student representative and learned exactly how *not* to study for your comprehensive exams, while navigating the loss of our director, Remie Constable, whose sudden, premature death rocked our community. Afterwards in my fourth year, I began mucking around in the swamps of my medieval wetlands dissertation, and last year I was on a Fulbright student research scholarship in Uppsala, Sweden, learning the landscape of environmental humanities from a network of European scholars.

During these years, I’ve had the pleasure of being part of a robust medievalist community. Each time someone presented at a conference, published an article, received a grant, defended a dissertation or found a job, we all celebrated. New faces – faculty, staff, students, and visitors – have taken the place of those who once seemed bastions of the MI, but the medievalist community survives. Plus ça change, plus c’est la même chose.

Only some things have significantly changed. The academic job market, though not nearly as bad as it was, has never and will never recover to its previous levels. The shift to adjunct faculty has radically altered the landscape; short-term postdoctoral fellowships and Visiting Assistant Professorships have replaced the tenure-track Assistant Professor positions on the job boards in ways that seem exploitative of a large pool of qualified candidates.

The expectations for grad students have also increased. ABD students and newly-minted PhDs need at least two articles to be considered seriously as job or fellowship candidates (I’ve even heard as high as four!). We must maintain a social media presence, have solid teaching records in our fields, and demonstrate involvement in non-academic outreach and planning. Even winning a widely recognized grant like the Fulbright or DAAD is not enough to merit a second look at your CV. Regardless of job market uncertainty, universities are pressuring students to finish faster (The University of Notre Dame, for example, began a new 5+1 program in 2016 with the help of the Arthur W. Mellon Foundation).

This poor state of affairs is exacerbated by the political state of affairs. Whatever your political leanings, it must be acknowledged that the current administration is anti-intellectual, and the new Secretary of Education isn’t invested in spending more on higher education systems she considers over-regulated and her approach to the massive student-loan debt problem is vague at best.

“How do we get through this?” I wonder almost daily. Not just for myself but for the peers who have shaped my graduate education perhaps even more than any individual faculty member. The refrain from the Anglo-Saxon poem Deor seems apropos, that “Þæs ofereode, þisses swa mæg” (“that was overcome, so may this be”).[1] The poet, who gives his name as Deor, wrote six strophes that allude to individual or collective suffering that was eventually overcome, even if the denouement was not all sunshine and roses. Deor relates his own misery in the final stanza, that he has lost the coveted position of scop, a type of court bard that provided joy in the hall.[2] Parallels to the medieval graduate student experience include the traditional role of learning and reconstructing the stories of the past (as the Beowulf-poet says, wordum wrixlan, l.874a) combined with the collegiality of the academic environment; this makes it easy to relate to his sense of loss when Deor is no longer welcome in that hall. Our modern hallowed halls are no longer able to embrace and welcome the PhD graduates, who would be delighted to continue in the academic tradition.

The horizon has changed for the humanities and a consolatio refrain like Deor’s will not help us. We have convinced ourselves that a self-perpetuating cycle of academic mentoring of future academics was our highest goal, yet this approach has left us isolated in an ivory tower and our graduates ill-equipped to transition to non-academic positions. Recent initiatives such as the Mellon/ACLS Public Fellows program attempt to provide firsthand experience for recent PhDs in alt-academic positions. Despite this we still create hierarchies of success based on the proximity of our post-graduate-school life to the academic world. This does a great disservice to essential humanistic emphasis on understanding ourselves and our place in this world.

A close friend recently suggested that the core of the new humanistic engagement is retheorizing ourselves as academics regardless of where our pathways lead. The whirlwind meanderings under my professors’ rigorous watch during the last six years have provided me the necessary skills to continue in an academic career, should that prove feasible. As that eleven-week deadline marches closer, I continue applying to academic positions, but also university administrative positions, local off-campus positions that allow me to stay near my academic and social community, and cultural-engagement positions that would utilize my “extra-curricular” skills: project management, library sciences, professional development training, event planning, database management, community outreach, and cultural diplomacy. All of these so-called alternatives are not failures; instead they embody the essence of the humanities.

We humanists do ourselves a great disservice when we fail to maintain our own value. The humanities has the most to offer in the face of anti-intellectualism and resistance to human rights. If we are like Deor, lamenting a lost place in the king’s favor, we have missed the point. Our songs and stories, our research and engagement, our inquiry and curiosity are the most valuable things we have. External realities are outside of our control. Engaging in exploitative labor as an adjunct or full-time instructor is not justified by a love of our subject, commitment to students, or access to the scraps under the university table. We must recognize the equal validity of academic and alt-academic positions and reorganize our graduate programs to prepare students for a broader range of career pathways through service obligations, internships, or even dissertation alternatives that integrate the project management skills that employers seek.[3]

Although I initially intended to write about my current research project on medieval Icelandic water laws and contemporary debates on US state, regional, and federal jurisdictions, this post represents instead the opportunity to articulate what more often frames my discussions with my colleagues who are finishing or recently finished their dissertations: the economic and career uncertainty that encapsulates our lives. We can overcome the challenge individually, but our field will continue to suffer until we decentralize the post-baccalaureate training model from the ideal of a tenure-track position.

Mae Kilker
University of Notre Dame

[1] For an overview myriad attempts for translating this line, see Alfred Bammesberger, “The Old English Poem Deor: Its Structural Units and the Grammatical Analysis of Its Refrain,” Anglia 133.2(2015):322-26.

[2] “Sum sceal mid hearpan æt his hlafordes / fotum sittan, feoh þicgan, / ond a snellice snere wræstan, / lætan scralletan sceacol, se þe hleapeð, / nægl neomegende; biþ him neod micel.” (Fortunes of Men, l. 80-84)

[3] On the disconnect between skills employers seek and graduate school training across disciplines, see Denecke et al., Professional Development: Shaping Effective Programs for STEM Graduate Students. Washington, DC: Council of Graduate Schools.

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Chaucer’s Hidden Iberian Influence

Scholars have long investigated the French, Italian, and English influences on the work of Geoffrey Chaucer. However, they have largely neglected the impact of authors and texts from the Iberian Peninsula.

There are several routes by which Chaucer could have been exposed to Iberian sources. First of all, he may have come into direct contact with Spanish and Catalan texts during his time in the Iberian Peninsula. In 1366, Chaucer travelled to Castile, receiving a safe conduct from the king of Navarre en route, and he may have been in the Iberian Peninsula for over a year. Some scholars have even hypothesized that Chaucer was at the battle of Nájera on April 3, 1367, with his future companions Thomas Percy, William Beachamp, John Devereaux, and Guichard d’Angle.

Chaucer could also have encountered Spanish texts through his connection to John of Gaunt, the Duke of Lancaster and one of his principal patrons. In 1372, John of Gaunt married Constance, the oldest surviving child of Pedro I of Castile. This marriage allowed the duke to claim the throne of Castile in the name of his wife following her father’s overthrow and death. It also led to his palace at the Savoy becoming a type of Castilian court in exile. Given his relationship with John of Gaunt, as well as his wife’s position as one of Constance’s attendants from 1372-1387, it is likely that Chaucer would have come into contact with Castilian exiles while visiting the Savoy. Although John of Gaunt was ultimately unsuccessful in gaining a crown for himself, he did arrange for one of his daughters, Philippa, to become queen of Portugal, and another, Catherine, to become queen of Castile.

Chaucer’s interest in the Iberian Peninsula is clear throughout his work. Chaucer mentions “Spain,” or things Spanish in ten of the stories of the Canterbury Tales (Yeager 194-195). Chaucer also mentions Petrus Alfonsi in the Tale of Melibee, and he provides a detailed account of Pedro I’s death in the Monk’s Tale.

The mention of Alfonsi is particularly evocative because it suggests one possible area of Iberian influence. In the early twelfth century, Alfonsi wrote the Disciplina Clericalis, which was the first instance of a frametale – a popular literary structure in Arabic and Middle Eastern literature that embeds various discrete stories within a larger framing device – being composed in Latin (Wacks 25). Around a century and a half later, Alfonso X had the Arabic frametale Kalila wa-Dimna translated into the Castilian Calila e Digna. In the following decades, the frametale became a popular vernacular literary structure in the Iberian Peninsula. For instance, Ramon Llull, Don Juan Manuel, and Juan Ruiz all composed frametales in the early fourteenth century. This development in the Iberian Peninsula may have had an important, although indirect, influence on the composition of Chaucer’s own frametale, the Canterbury Tales.

Some scholars have also argued for a more direct influence. John Barker, for instance, argues that the many textual similarities between the Libro de Buen Amor and Chaucer’s Pardoner’s Tale could not have been accidental (609). Although he admits that both texts could have used the same source, Pope Innocent III’s De contemptu mundi sivi de miseria condicionis humane, Barker claims that the shared details in both texts – such as drunkenness, taverns, and gambling – suggests that the Libro de Buen Amor was the immediate source for the Pardoner’s Tale (610).

Another scholar, Thomas Garbáty, argues that Boccaccio’s Il Filostrato was not the only source for Chaucer’s Troilus and Criseyde (459). Instead, he posits that Chaucer was also influenced by the twelfth-century Pamphilus de Amore and the Libro de Buen Amor. In addition to being a re-telling of the story from the Pamphilus, Garbáty claims that Chaucer’s Criseyde bears a strong resemblance to Juan Ruiz’s Doña Endrina, that Pandarus matches the traditional stereotype of a Spanish “trotaconventos” (a Spanish term for a go-between), and that Boccaccio’s Troilio was far too bold to have been the inspiration for Chaucer’s Troilus (468-469).

Additionally, Eugenio Olivares Merino has shown that Chaucer may have based his account of Pedro I’s death in the Monk’s Tale on Pero López de Ayala’s history of the king (492). In particular, the second stanza includes a clear criticism of Bertrand du Guesclin, which is included by López de Ayala but not found in contemporary accounts of the event composed in French, Catalan, or Latin.

One final area where Iberian influence may be seen in Chaucer’s work is in his figure of the Pardoner. Among the reasons that the Pardoner is such a fascinating character is that he is a religious figure who is open and unrepentant about his own misdeeds. Although anticlerical literature was fairly common in the Middle Ages, it is difficult to think of another religious narrator who presents himself in such a negative way, except for one: Juan Ruiz’s pseudo-autobiographical narrator of the Libro de Buen Amor, the Archpriest of Hita.

Chaucer was not only influenced by French, Italian, and English texts, but also by works coming out of the unique political and cultural milieu of medieval Iberia. One of the most important Iberian contributions was the development and transmission of the frametale literary structure to Europe, first in Latin translations, and eventually in original vernacular compositions. In addition to this indirect influence, however, there are strong arguments suggesting that Chaucer was exposed to and directly influenced by specific Iberian authors and texts, although further study is needed.

Bretton Rodriguez, Ph.D.
Assistant Professor of Humanities
Boğaziçi University

 

WORKS CITED

Barker, John. “Influencia de la literatura española en la literatura inglesa.” Revista de cultura y vida universitaria 23.4 (1946): 593-610.

Garbáty, Thomas. “The Pamphilus Tradition in Ruiz and Chaucer.” Philological Quarterly 46 (1967): 457-470.

Olivares Merino, Eugenio. “Juan Ruiz’s Influence on Chaucer Revisited: A Survey.” Neophilogus 88 (2004): 145-161.

Wacks, David. Framing Iberia: Maqamat and Frametale Narratives in Medieval Spain. Brill: Leiden. 2007.

Yeager, R.F. “Chaucer Translates the Matter of Spain.” In England and Iberia in the Middle Ages, 12th-15th Century: Cultural, Literary, and Political Exchanges. Edited by María Bullón-Fernandez. Palgrave Macmillan: New York (2007): 189-215.

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Research at the Bibliothèque Nationale du Royaume du Maroc

It is always daunting to start research in a new location; it is perhaps more so when you are one of the first people (if not the first) from your institution to arrive there and the advice you have to go on is whatever one can glean off of a library website, if that even exists. The aim of this post is to provide information about conducting research at the National Library of the Kingdom of Morocco, from getting a researcher card and gaining access to the collection to requesting manuscripts and getting digital copies for future use as well as other information about library services.

Getting there and Gaining Access

The Bibliothèque Nationale du Royaume du Maroc (henceforth BNRM) is the new name for what used to be the Bibliothèque General.  Founded in 1924 and renamed in 2003
Bibliothèque Nationale du Royaume du Maroc, the library now occupies a beautiful new building on Avenue Ibn Khaldoun in the Agdal neighborhood of Rabat, Morocco.  Easily accessible by car and by the Rabat Tram (Station: Bibliothèque Nationale), it is also a 30 minute walk from the neighborhoods of L’Océan and Hassan and a 15 minute walk from the Rabat Ville Train Station.

The BNRM is open M-F 9:00-21:00 and Saturday 9:00 – 18:00, with reduced hours during the month of Ramadan (M-F 9:00 -15:00).  The four main sections of the library are the Espace Grand Public, Espace cherchéres, Espace collections spécialisées, and Espaces audiovisuals et malvoyants.  There is also an auditorium on the ground floor, a public lobby where artwork and various cultural installations reside, as well as a café with an outdoor terrace on the second level.  At the end of the lobby on the left there is the bag check, bathroom, and the Inscription (Registration) office.  Requests can be done in French or in Moroccan Arabic.  For those who speak only Modern Standard Arabic (MSA) your interactions will be a bit more limited; be prepared to have staff, especially those working at the security level, to reply only in Moroccan Arabic to your MSA.

In order to gain access to the library, one needs to complete and print the Inscription form provided on the BNRM Website BNRM Website, then bring that, a copy of your passport, proof of University affiliation and/or your Letter D’Attestation (in French or Arabic) stating your research, and 150 MAD to the Inscription office.  If you can’t print your Inscription form —the system does not like to work with Mac OS— bring everything else with you when you go and tell them your situation; usually people are forgiving and will print everything there.  Once you have given them your paperwork and paid the fee (if they are nice, you might only get charged 100 MAD), they will print your library card.  The card is valid for one year and can be renewed by completing the same process outlined above.  Unlike other libraries, such as the Biblioteca Nacional de España, you do not have to register your computer or electronic devices with the BNRM.

The Library Itself

Bags, purses, folders, and laptop cases are not allowed in the BNRM; they must be checked at the bag check.  However, you are allowed to bring your laptop, your phone, a small bottle of water, pens, pencils, and notebooks. Once you’ve checked your bag at the bag check, you enter the library by going through the main turnstile. Tap your library card on the card reader to pass through.

The Espace Grand Public is down the hallway on your right.  A large, 2 story reading room with open stacks access to a number of books, the majority in Arabic but a sizable minority of French publications with other European languages thrown into the mix, the Espace Grand Public is a popular space for university students to study.  The books are catalogued according to the Dewy Decimal System though shelving can get a bit creative within the sections themselves.  At the far end of the Espace Grand Public is a copy room where you can request photocopies of books for a small fee.  Usually a couple of pages costs 1 Moroccan dirham (MAD), approximately 10¢, whereas 50 pages will cost around 25 MAD (approximately $2.50).  At present, there are two scanners in the Espace Grand Public but they are not operational.

NB: One cannot request an entire copy of a book; for that, best to download a scanner app to a tablet or phone and make a scan using the camera.

The Espace Cherchères is a separate area towards the back of the library on the right; to gain access to the EC, you again pass through a turnstile.  If your card does not let you pass, go back to Inscriptions and report the problem.  Inside the EC there are several large tables with outlets on the first and second floors, additional reference books, microfilm readers, computers for searching the library catalog, and the request desk.

Catalogs and Websites

The website for the BRNM is in French and Modern Standard Arabic but the majority of the catalog holdings are in Arabic.  This can be a bit frustrating if you are working off of Latin transcriptions of Arabic titles but you can always give the title to one of the librarians and they can look it up for you.  Alternatively, you can also find the item via Latin transcription on World Cat and then click on the link to the Bibliothèque Nationale to get the call number.

For manuscripts, one must search on the BNRM website in Arabic search on the BNRM website in Arabic or download one of the manuscript catalogs to look up the call number.  The catalogs are a good place to start if you want to browse but in order to find a specific manuscript, it is best to just go directly to the online catalog.

NB: For those who are following references pre 2003, note that letters associated with manuscripts are now  using the Arabic rather than the Latin alphabet.  Thus MS 419 G becomes MS 419 ج , K becomes ك  and N becomes ن

MS 419 ج

Requesting Manuscripts

About 80% of the BNRM’s manuscript holdings are digitized and they have a number of microfilms of manuscript collections from other libraries, including the Arabic manuscripts held at El Escorial in Spain.  Actual manuscripts are only given out to those researchers who are doing codicology work and who are requesting specific manuscripts.

To request a microfilm, fill out the request form at the request desk in either French and Arabic, complete with the shelf number.  Once you put in your request, the librarian will fetch the microfilm and set it up on one of the viewers.

The viewers are not the greatest for actually working off of the manuscripts so it is best to find what you need within the manuscript, noting the page numbers and then put in a request for a digital copy at the request desk.  In order to complete this request you will need another copy of your passport page and your Lettre d’Attestation, as well as additional money.  The librarian will write out two copies of your request, then ask you for your name, contact information including email address and/or phone number, and whether or not you want the scan emailed to you or on a disk.  You will also need to sign both copies of the form, then take one of them to an administrative office on the other side of the library; it is at that office where you will pay for the copy.  For the record, 10 manuscript folios cost 20 MAD ($2).  After paying, take your receipt back to the Request Desk in Espace Cherchères and give it to the librarian.   Your digital copy will be ready in a day or two.

Final Notes

The BRNM is a popular spot for university students since they can get access at a reduced rate; expect the place to get crowded in the afternoon and into the evening come the end of term (usually January and July).  Only upper level students, however, can gain access to the Espace Cherchères.

Water bottles are allowed but you must keep your water bottle on the floor by your chair, not on the table.  A guard (speaking Moroccan Darija) will come by and remind you if you forget, even if the bottle is empty.  Also, don’t bring water with you during Ramadan if you can help it.

There are two bathrooms, one on the ground floor and one on the upper floor, but you need to go out through the turnstile to get to them.  They are very clean but notoriously lacking in toilet paper; keep a pack of tissues with you.  The upstairs toilets also have places to wash for ritual prayer and to fill up your water bottle.

The cafe does breakfast lunch and dinner for about 30-50 MAD ($3-5) depending upon what you order.  The coffee and tea is a bit overpriced for what you’re getting but the food is solid.  It is also a popular place for students as you do not need to have a library card to enter the area.  The cafe is closed during Ramadan.

There is Wi-Fi but it is slow; if you’re working off of the cloud or just trying to open your email on your laptop you will get frustrated.   Consider adding internet credit to your local phone and tethering your laptop to it order to work with minimal disruptions.

Additional Resources

l’histoire de la Bibliothèque Générale et Archives