Jody Enders – författare

Over fifty years ago, it became unfashionable - even forbidden - for students of literature to talk about an author's intentions for a given work. In "Murder by Accident", Jody Enders boldly resurrects the long-disgraced concept of intentionality, especially as it relates to the theater. Drawing on four fascinating medieval events in which a theatrical performance precipitated deadly consequences, Enders contends that the marginalization of intention in critical discourse is a mirror for the marginalization - and misunderstanding - of theater. "Murder by Accident" revisits the legal, moral, ethical, and aesthetic limits of the living arts of the past, pairing them with examples from the present, whether they be reality television, snuff films, the 'accidental' live broadcast of a suicide on a Los Angeles freeway, or an actor who jokingly fired a stage revolver at his temple, causing his eventual death. This book will force scholars and students to rethink their assumptions about theory, intention, and performance, both past and present.

Was a convicted criminal executed on stage during a beheading scene? Was an unfortunate actor driven insane while playing a madman? Did a theatrical enactment of a crucifixion result in a real one? Did an androgynous young man seduce a priest when portraying a female saint? Death by Drama answers these and other questions while presenting a treasure trove of tales that have long seemed true but are actually medieval urban legends. On topics ranging from politics, religion, and learning to marriage, class, and law, these tales, Jody Enders argues, do the cultural work of all urban legends: they disclose the hopes, fears, and anxieties of their tellers. Each one represents a medieval meditation created or dramatized by the theater with its power to blur the line between fiction and reality, engaging anyone who watches, performs, or is represented by it.

Was a convicted criminal executed on stage during a beheading scene? Was an unfortunate actor driven insane while playing a madman? Did a theatrical enactment of a crucifixion result in a real one? Did an androgynous young man seduce a priest when portraying a female saint? Death by Drama answers these and other questions while presenting a treasure trove of tales that have long seemed true but are actually medieval urban legends. On topics ranging from politics, religion, and learning to marriage, class, and law, these tales, Jody Enders argues, do the cultural work of all urban legends: they disclose the hopes, fears, and anxieties of their tellers. Each one represents a medieval meditation created or dramatized by the theater with its power to blur the line between fiction and reality, engaging anyone who watches, performs, or is represented by it.

Was there more to comedy than Chaucer, the Second Shepherds’ Play, or Shakespeare? Of course! But, for a real taste of medieval and Renaissance humor and in-your-face slapstick, one must cross the Channel to France, where over two hundred extant farces regularly dazzled crowds with blistering satires. Dwarfing all other contemporaneous theatrical repertoires, the boisterous French corpus is populated by lawyers, lawyers everywhere. No surprise there. The lion’s share of mostly anonymous farces was written by barristers, law students, and legal apprentices. Famous for skewering unjust judges and irreligious ecclesiastics, they belonged to a 10,000-member legal society known as the Basoche, which flourished between 1450 and 1550. What is more, their dramatic send-ups of real and fictional court cases were still going strong on the eve of Molière, resilient against those who sought to censor and repress them. The suspenseful wait to see justice done has always made for high drama or, in this case, low drama. But, for centuries, the scripts for these outrageous shows were available only in French editions gathered from scattered print and manuscript sources.In Trial by Farce, prize-winning theater historian Jody Enders brings twelve of the funniest legal farces to English-speaking audiences in a refreshingly uncensored but philologically faithful vernacular. Newly conceived as much for scholars as for students and theater practitioners, this repertoire and its familiar stock characters come vividly to life as they struggle to negotiate the limits of power, politics, class, gender, and, above all, justice. Through the distinctive blend of wit, social critique, and breathless boisterousness that is farce, we gain a new understanding of comedy itself as form of political correction. In ways presciently modern and even postmodern, farce paints a different cultural picture of the notoriously authoritarian Middle Ages with its own vision of liberty and justice for all. Theater eternally offers ways for new generations to raise their voices and act.

Was there more to comedy than Chaucer, the Second Shepherds’ Play, or Shakespeare? Of course! But, for a real taste of medieval and Renaissance humor and in-your-face slapstick, one must cross the Channel to France, where over two hundred extant farces regularly dazzled crowds with blistering satires. Dwarfing all other contemporaneous theatrical repertoires, the boisterous French corpus is populated by lawyers, lawyers everywhere. No surprise there. The lion’s share of mostly anonymous farces was written by barristers, law students, and legal apprentices. Famous for skewering unjust judges and irreligious ecclesiastics, they belonged to a 10,000-member legal society known as the Basoche, which flourished between 1450 and 1550. What is more, their dramatic send-ups of real and fictional court cases were still going strong on the eve of Molière, resilient against those who sought to censor and repress them. The suspenseful wait to see justice done has always made for high drama or, in this case, low drama. But, for centuries, the scripts for these outrageous shows were available only in French editions gathered from scattered print and manuscript sources.In Trial by Farce, prize-winning theater historian Jody Enders brings twelve of the funniest legal farces to English-speaking audiences in a refreshingly uncensored but philologically faithful vernacular. Newly conceived as much for scholars as for students and theater practitioners, this repertoire and its familiar stock characters come vividly to life as they struggle to negotiate the limits of power, politics, class, gender, and, above all, justice. Through the distinctive blend of wit, social critique, and breathless boisterousness that is farce, we gain a new understanding of comedy itself as form of political correction. In ways presciently modern and even postmodern, farce paints a different cultural picture of the notoriously authoritarian Middle Ages with its own vision of liberty and justice for all. Theater eternally offers ways for new generations to raise their voices and act.

Why did medieval dramatists weave so many scenes of torture into their plays? Exploring the cultural connections among rhetoric, law, drama, literary creation, and violence, Jody Enders addresses an issue that has long troubled students of the Middle Ages. Theories of rhetoric and law of the time reveal, she points out, that the ideology of torture was a widely accepted means for exploiting such essential elements of the stage and stagecraft as dramatic verisimilitude, pity, fear, and catharsis to fabricate truth. Analyzing the consequences of torture for the history of aesthetics in general and of drama in particular, Enders shows that if the violence embedded in the history of rhetoric is acknowledged, we are better able to understand not only the enduring "theater of cruelty" identified by theorists from Isidore of Seville to Antonin Artaud, but also the continuing modern devotion to the spectacle of pain.

Why did medieval dramatists weave so many scenes of torture into their plays? Exploring the cultural connections among rhetoric, law, drama, literary creation, and violence, Jody Enders addresses an issue that has long troubled students of the Middle Ages. Theories of rhetoric and law of the time reveal, she points out, that the ideology of torture was a widely accepted means for exploiting such essential elements of the stage and stagecraft as dramatic verisimilitude, pity, fear, and catharsis to fabricate truth. Analyzing the consequences of torture for the history of aesthetics in general and of drama in particular, Enders shows that if the violence embedded in the history of rhetoric is acknowledged, we are better able to understand not only the enduring "theater of cruelty" identified by theorists from Isidore of Seville to Antonin Artaud, but also the continuing modern devotion to the spectacle of pain.

Was there more to medieval and Renaissance comedy than Chaucer and Shakespeare? Bien sÛr. For a real taste of saucy early European humor, one must cross the Channel to France. There, in the fifteenth and early sixteenth centuries, the sophisticated met the scatological in popular performances presented by roving troupes in public squares that skewered sex, politics, and religion. For centuries, the scripts for these outrageous, anonymously written shows were available only in French editions gathered from scattered print and manuscript sources. Now prize-winning theater historian Jody Enders brings twelve of the funniest of these farces to contemporary English-speaking audiences in "The Farce of the Fart" and Other Ribaldries. Enders's translation captures the full richness of the colorful characters, irreverent humor, and over-the-top plotlines, all in a refreshingly uncensored American vernacular.Those who have never heard the one about the Cobbler, the Monk, the Wife, and the Gatekeeper should prepare to be shocked and entertained. "The Farce of the Fart" and Other Ribaldries is populated by hilarious characters high and low. For medievalists, theater practitioners, and classic comedy lovers alike, Enders provides a wealth of information about the plays and their history. Helpful details abound for each play about plot, character development, sets, staging, costumes, and props. This performance-friendly collection offers in-depth guidance to actors, directors, dramaturges, teachers, and their students."The Farce of the Fart" and Other Ribaldries puts fifteenth-century French farce in its rightful place alongside Chaucer, Shakespeare, commedia dell'arte, and MoliÈre-not to mention Monty Python. Vive la Farce!

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.

Did you hear the one about the newlywed who rushes off for legal advice before the honeymoon is over? Or the husbands who arrange for an enormous tub in which to cure their sugary wives with a pinch of salt? How about a participatory processional toward marriage so sacrilegious that it puts Chaucer's pilgrimage to shame? And who could have imagined a medieval series of plays devoted to spouse-swapping? Jody Enders has heard and seen all this and more, and shares it in her second volume of performance-friendly translations of medieval French farces. Carefully culled from more than two hundred extant farces, and crafted with a wit and contemporary sensibility that make them playable half a millennium later, these dozen bawdy plays take on the hilariously depressing and depressingly hilarious state of holy wedlock.In fifteenth- and sixteenth-century comedy, love and marriage do not exactly go together like a horse and carriage. What with all the arranged matches of child brides to doddering geezers, the frustration, fear, anxiety, jealousy, disappointment, and despair are matched only by the eagerness with which everybody sings, dances, and cavorts in the pursuit of deception, trickery, and adultery. Easily recognizable stock characters come vividly to life, struggling to negotiate the limits of power, class, and gender, each embodying the distinctive blend of wit, social critique, and breathless boisterousness that is farce. Whether the antics play out on the fifteenth-century stage or the twenty-first-century screen, Enders notes, comedy revels in shining its brightest spotlight on the social and legal questions of what makes a family. Her volume defines and redefines love and marriage with a message that no passage of time can tear asunder: social change finds its start where comedy itself begins-at home.

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.

Historically and broadly defined as the period between the fall of the Roman Empire and the rise of the Renaissance, the Middle Ages encompass a millennium of cultural conflicts and developments. A large body of mystery, passion, miracle and morality plays cohabited with song, dance, farces and other public spectacles, frequently sharing ecclesiastical and secular inspiration. A Cultural History of Theatre in the Middle Ages provides a comprehensive and interdisciplinary overview of the cultural history of theatre between 500 and 1500, and imaginatively pieces together the puzzle of medieval theatre by foregrounding the study of performance.Each of the ten chapters of this richly illustrated volume takes a different theme as its focus: institutional frameworks; social functions; sexuality and gender; the environment of theatre; circulation; interpretations; communities of production; repertoire and genres; technologies of performance; and knowledge transmission.

For the first time, a group of distinguished authors come together to provide an authoritative exploration of the cultural history of tragedy in the Middle Ages. Reports of the so-called death of medieval tragedy, they argue, have been greatly exaggerated; and, for the Middle Ages, the stakes couldn’t be higher. Eight essays offer a blueprint for future study as they take up the extensive but much-neglected medieval engagement with tragic genres, modes, and performances from the vantage points of gender, politics, theology, history, social theory, anthropology, philosophy, economics, and media studies. The result? A recuperated medieval tragedy that is as much a branch of literature as it is of theology, politics, law, or ethics and which, at long last, rejoins the millennium-long conversation about one of the world’s most enduring art forms.Each chapter takes a different theme as its focus: forms and media; sites of performance and circulation; communities of production and consumption; philosophy and social theory; religion, ritual and myth; politics of city and nation; society and family, and gender and sexuality.