Back to the Future of Medieval and Early Modern
Iberian Studies Sidney Donnell, Lafayette College
Resistance or repetition? This is the deceptively simple
theoretical question that has concerned many scholars in the humanities and
social sciences for several decades, and that constitutes the primary concern
of participants in this Forum on queer approaches to the study of medieval and
early modern Iberia. Do queer readings contest hegemonic understandings of the
history and literature of Iberia? Or do they perpetuate outdated paradigms that
venerate Spains and Portugals respective imperial pasts? What are
the promises and perils of queer epistemologies?
These questions were
addressed at Return to Queer Iberia, a recent symposium organized
by Michael Solomon and sponsored by the Department of Romance Languages at the
University of Pennsylvania (October 19-20, 2001).1 Many of its
participants had contributed chapters to the groundbreaking collection Queer
Iberia: Sexualities, Cultures, and Crossings from the Middle Ages to the
Renaissance, edited by Josiah Blackmore and Gregory S. Hutcheson (1999). This
volume makes a major contribution to Iberian historical and literary studies,
and is one of a handful of works that has brought theoretical sophistication to
studies of sexuality within the field. The Forum presented here moves beyond
the already exemplary contribution of Queer Iberia. Like the volume, it
explores exciting new directions in medieval and early modern Iberian
studies.2
A unifying theme among the historians and literary
critics whose work is collected here is the exploration of difference. This
theoretically charged term is used by many of the contributors to advance a
richer understanding of what some would call multicultural Iberia.
It is clear from the nature and scope of the presentations that the search for
evidence about social norms and alternative sexual practices now requires
extensive discussion of not just sexuality alone, but its relation to
race, class, ethnicity and gender as they are mutually constituted
in the history and literature of the Iberian peninsula. It is also evident from
the Forum that the battle to take sexuality seriously in Iberian studies has
moved quickly beyond narrowly construed identity politics or the mere
refutation of conservative disavowals of the interpretive significance of
same-sex desire. Competing visions of difference and inequality have propelled
the field forward in new and exciting directions in an astonishingly short
period of time.
What does it mean to queer Iberian studies? We find a
number of answers to this question in the work of Forum contributors because
the term queer does not in this case indicate a single,
theoretically unified project. Indeed, the polyvocality of the term has opened
up multiple interpretive possibilities, several of which are represented here.
Many contributors would agree with Gregory Hutchesons claim that the term
queer cannot be translated to a single word in the Romance
languages when it is used to reference the ways sex and sexuality destabilize
the binary logic of a predominant culture. In this orthodox sense,
queer is a term that signals the subversion of hegemonic cultural
logic. It therefore underscores the power of any form of desire to disrupt what
many refer to as normalization. Others, such as Daniel Eisenberg,
use queer to mean lesbian and gay. For
these scholars, queer is a term for naming the identities of medieval subjects
and their sexual practices and desires. The essays in this Forum represent the
spectrum of identitarian and post-identitarian approaches in sexuality studies.
Taken together, the reflections collected here implicitly ask the provocative
question of whether theories of lesbian and gay identities in the present are
the most productive basis by which to label or explain same-sex desire as it
manifests itself in the past.
Through its historicizing strategies for
the study of same-sex desire, one of the most interesting and important
contributions of the Forum is its challenge to some of Luso-Hispanisms
more hegemonic assumptions about the history and literature of the Iberian
peninsula. Jean Dangler, for example, argues that we should be careful to avoid
the anachronistic imposition of hetero/homo definitions on the interpretive
process as it applies itself to the medieval and early modern periods. What is
required, instead, is careful attention to cultural history - to the sets of
discourses and their attendant strategies through which subjects, sexual or
otherwise, are formed. Dangler is especially concerned with current approaches
to medieval texts that assume a categorical distinction between history and
literature, whereas Iberians during the Middle Ages often made few distinctions
between the two. Similarly, Josiah Blackmore reminds us of the shifting
cultural landscape of medieval Iberia, and that the identities of many of its
inhabitants were in constant flux. For instance, slippages between the
predominant languages of learning and literature (Latin, Hebrew and
Arabic) complicate our understanding of cultural production and cultural
heterogeneity. While attending to instabilities in linguistic categories,
Blackmore also provides an historical account of gender dissidence. He points
to David Higgs work (1999) on Portuguese Inquisitors who, as Blackmore
states, were preoccupied with naming, defining, and delimiting
queerness, without regard to the ethno-religious, class, or gender
identities of the subjects interrogated.
Several contributors discuss
some of the risks of pursuing queer approaches in the context of contemporary
academic politics. Mary Gossy argues that we currently face a juncture where we
must choose between, on the one hand, normalizing and then peddling queer
readings as a commodity of the corporate university system, and, on the other,
constantly reconfiguring queer approaches so that our work remains a sincere
and honest effort to resist all forms of imperialism. Regarding normalization
and queerness, Hutcheson addresses the troubling criticism that, by using the
word queer in the title Queer Iberia, he and Blackmore
inadvertently imposed Anglo-American hegemony over non-English-speaking
scholars of Iberia. He claims that the volume is only temporarily
canonical in a normalizing sense because Iberian scholars will
eventually write their own histories about the peninsulas queer past,
whatever term [they] might end up using to designate that past. To
this I would add that modern speakers of Romance languages, especially Spanish,
are in the process of borrowing the word queer, just as they did
gay many years ago. Is this imperialization or radical
appropriation? The impact of what I am tempted to call the globalization
of queerness on Spanish scholarship is still very much an open
question.
In a forward-looking contribution to the Forum, Israel
Burshatin also discusses academic politics, but from a slightly different point
of view. He directs our attention to Carolyn Dinshaws monumental work,
Getting Medieval (1999), which highlights queerness as a historical
process. Burshatin is intrigued by her call for coalition building,
particularly among those who, according to Burshatin, study subaltern
subjects silenced in the past. In keeping with other contributors to the
Forum, Burshatin proposes that we continue to widen the definition of
queer beyond (but not excluding) the topic of sexuality in order to
find allies among the numerous scholars with critical perspectives on cultural
history and difference, especially as regards racial,
ethno-religious, class and gender identities. He is specifically interested in
any discipline (including queer history and subaltern studies) that resists
further repetition of the same, weary hegemonic understandings of
Luso-Hispanism. Like Blackmore and Hutcheson, he concludes that our best
long-term strategy of resistance is to expand our horizons beyond the
geographical and chronological boundaries of Iberia in the Middle Ages or
Renaissance and engage in more interdisciplinary approaches to the study of
power and difference.
Several contributors to the Forum have already
made this move. Leora Lev adds modern texts into the mix, showing how queer
readings of Iberia in the Middle Ages and Renaissance contribute to our
understanding of modern Hispanic culture. Along similar lines, Harry
Vélez Quiñones discusses how queer Iberianists can instruct
modernists and modern society about the long-running conflict between
Christians, Jews and Muslims -which has particular salience at the present,
given the events of September 11, 2001- and the homophobic reactions that
ensued among many pundits and politicians, including the Reverend Jerry
Falwell. And although Daniel Eisenberg takes a different theoretical approach
than many of the other contributors, his focus complements their calls for
investigations of texts dealing with social norms and alternative sexual
practices in medieval Iberia, allowing us to shed new historical light on the
sexual cultures of the period. His work especially encourages us to take a look
at what the history of same-sex desire in Islamic Iberia can teach us
today.3
It should be apparent that the theoretical is also
political for most Forum contributors. And the political is personal for them
as well. Contributors offer some important reflections on their roles in their
respective communities as both teachers and scholars. They discuss how scholars
might identity themselves today as sexual subjects in different academic
contexts, especially in the classroom. Vélez Quiñones, for
instance, reminds us that we teach with our bodies as well as with our minds,
and codes of silence are often self-imposed habits based on years of fearing
for both our physical and our psychological well-being. To this I would add
that straight people who engage in queer studies may, upon
occasion, have to be concerned with more than combating heteronormativity on
the purely intellectual front. Getting some colleagues to take queerness
seriously will require politicization on a number of contradictory fronts,
among which includes protecting jobs and tenure, areas where post-identitarian
politics may be of limited use in battling multiple forms of
discrimination.
Finally, in many other disciplines (English and French
come to mind) there is a sense that queer readings may have run their course.
Just as they have begun to ask, Is queer studies dead?, we are now
asking, What is queer studies? For us,
queer helps us to counter conservative readings in our field that
have ignored both sexualitys predominant role in Iberian history and
culture and the historical fact of same-sex desire. Moreover, queer
theorys most important contribution to date has been to show us the
absences and omissions of difference that are produced when essentialized
conceptions of lesbian and gay identities are imposed across time and space.
Though colleagues in English and French studies may have once been perceived as
the purported leaders in the application of queer theory to their respective
fields, Iberianists need not replicate their work. The future of queer Iberian
studies rests in our ability to juxtapose queer theory with those questions of
race, class, ethnicity and gender so relevant to our own field.
Rather than leading us to reject the concept of agency that many have done in
other fields, queer theory can become an integral part of diverse,
microhistorical approaches to the study of peoples lives and cultural
production in medieval and early modern Iberia. If we pursue this direction,
then we might breathe new life into queer theory by naming it for
ourselves.4
1 In addition to Solomons
planning, much of Return to Queer Iberias success can be
attributed to the active participation of graduate students of Romance
Languages in follow-up discussion and to important interventions by the
majority of the Departments faculty members in Spanish: Carlos J. Alonso,
Marina Brownlee, Toni Espósito, José Regueiro and Jorge
Salessi.
2 As Solomon said in his opening remarks at the Symposium,
although there is much to praise in the production and reception of this
work [Queer Iberia], we come here now less as an act of celebration than one of
commemoration. In other words, both the present Forum and Symposium from
which it is derived should stand apart from Queer Iberia because they look
toward the future of medieval and early modern Iberian studies.
3 Other
speakers at the Symposium revisited their original submissions to Queer Iberia
and now seek out new means of applying theory to specific historical and
literary texts. Their work is queer precisely because they look at broad issues
of sexuality that disrupt dominant cultural binaries in the Middle Ages: Sara
Liptons study of the use of sexual slander to diminish the importance of
royal kinship ties for political gain; Barbara Weissbergers analysis of
anti-Semitic propaganda that conflates circumcision and sodomy; Benjamin
Lius research on jokes about female sex workers; and Louise
Vasváris anthro-linguistic examination of the discourses of
sodomy. In the Forum that follows, Harry Vélez Quiñones responds
to the oral presentations of Lipton, Weissberger and Liu, while Jean Dangler
reviews that of Vasvári. Dangler also served as respondent to Daniel
Eisenberg and Leora Lev, whose revised presentations appear here.
4 I
gratefully acknowledge Jeff Maskovsky, Greg Hutcheson, Harry Vélez and
Bianca Falbo for their advice and editorial assistance with this essay.