Entblößt, verhüllt – geschmäht, verehrt: Körper im religiösen Dissens der Frühen Neuzeit / Bodies in early modern religious dissent: naked, veiled – vilified, worshiped

Entblößt, verhüllt – geschmäht, verehrt: Körper im religiösen Dissens der Frühen Neuzeit / Bodies in early modern religious dissent: naked, veiled – vilified, worshiped

Veranstalter
Prof. Dr. Xenia von Tippelskirch, Humboldt Universität zu Berlin/ Elisabeth Fischer, Universität Hamburg in Kooperation mit dem Forschernetzwerk EMoDiR - Early Modern religious Dissents and Radicalism und dem Centre Marc Bloch
Ort
Berlin
Land
Deutschland
Vom - Bis
30.11.2016 - 02.12.2016
Von
Elisabeth Fischer

In early modern Europe, religious affiliation was often communicated through specific gestures and special items of clothing. One can find numerous examples in which religious boundaries and attributions were defined via the description of body practices. We only have to consider the polemical attacks against suspected sexual practices, the discussions about the practice of self-mortification, the flogging of religious dissidents, or, more specifically, the debates about Quakers, who only took off their hats for religious services and not for social superiors. The importance of body practices in Christian Europe can be traced back to the significance of ritual gestures in the liturgical context, to the tradition of imitating the tortured body of Christ, to the discourses of purity, and to the societal norms that regulated sexual practices. Physicians and theologians fought for sovereignty over the interpretation of bodily phenomena. At the same time, we encounter bodies in Policey-regulations: in the early modern social order one’s social status was supposed to be clearly identifiable to outside observers.
Despite many attempts to define specific practices, they remained extremely fluid and lent themselves to individual appropriation. They evaded the control of church and state authorities. Dissimulations could rely on the adaptation of body practices. Concurrently, bodily symptoms could be interpreted as the expression of a tangible experience of God. It seems important to examine external perception, connections to rituals and ways of self-fashioning. Bodies manifestly prompted debate. Therefore, they provide a good starting point for calling into question the thesis of clear denominational divisions in early modern Europe and thus for exploring smaller and more radical divergent groups. The focus on bodies (and on conflicts over body practices) allows us to leave behind the established tracks of national and denominational historiographies and to analyze the often-ambiguous phenomena that can be found beyond confessional boundaries. In this way, we can take a deeper look at the variety of religious living conditions, of different socio-cultural groups, and spiritual networks of early modern Europe.
Bodies provide a concrete target: they can be veiled, bared, negated, and vilified. At the same time, they can also provide self-assertion and can be worshiped. How were bodies or body parts staged during conflicts, how were they used, and how were they tortured? How were they cared for, (re) interpreted, and memorized? What happened to dead bodies? What role did the category of gender play? Is the thesis of a ‘crisis of corporeality’ tenable?
During the two-day workshop, we will inquire into the physical signs of religious dissent and analyze the language and symbolism of the body on the basis of various case studies.

The languages of the conference will be German and English.

Public event. Registration recommended to xenia.vontippelskirch@hu-berlin.de

Programm

Mittwoch, 30. November 2016, 7. Etage, Salle Germaine Tillion

18.00 Keynote, Gianna Pomata (Berlin), The expressiveness of the body in religious experience

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Donnerstag, 1. Dezember 2016, Georg-Simmel-Saal, 3. OG.

9.30 Begrüßung und Einführung
Xenia von Tippelskirch (Berlin)

10.00 Body and soul I, Chair: Lars Behrisch (Berlin)

Adelisa Malena (Venedig), Inscribed Bodies. Gender, Charisms, and Group Identity in the Early Modern Era

10.45 Kaffeepause

11.15 Body and Soul II, Chair: Jasper van der Steen (Berlin)

Vera Faßhauer (Frankfurt a. Main), Puros esse nos decet anima & corpore. Wechselwirkungen zwischen Körper und Seele in Johann
Christian Senckenbergs Tagebüchern

Michael Leemann (Berlin), Wie wilde Eichhörnchen. Religiöser Dissens und der Körper der ‚Indianerin‘ bei Marie de l’Incarnation

12.45 Mittagspause

14.00 Kleider machen Leute, Chair: Elisabeth Fischer (Hamburg)

Robert Jütte (Stuttgart) „das man sie alle jar / ganz plosz und nacket ziehe ausz“ (Hans Folz) – Nacktheit als Körperpraktik im religiösen Dissens zwischen Juden und Christen im Späten Mittelalter und in der Frühen Neuzeit

Christopher König (Bochum) „Vestimentäre Reformation“. Der Streit um die Amtstracht der Prediger und die Durchsetzung der Reformation im elisabethanischen England

15.30 Kaffeepause

16.00 Ikonen, Chair: Ilaria Hoppe (Linz)

Jutta Sperling (Amherst), Die Milchtropfen der Madonna. Kitsch und Zweifel in der religiösen Kunst des Spätmittelalters und der Frühen Neuzeit

Anne-Charlott Trepp (Kassel), Luthers Körperkonzept als Dissens

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Freitag, 2. Dezember 2016, Georg-Simmel-Saal, 3. OG.

9.30 Bloody bodies I, Chair: Alan Ross (Berlin)

Lionel Laborie (Tübingen), Charismatic Bodies: Dissent and Martyrdom in Eighteenth-Century France

Benjamin M. Pietrenka (Santa Cruz/Mainz), Bloody Bodies: Moravian Blood and Wounds Piety in Atlantic World Travel Narratives, 1735-1760

11.00 Kaffeepause

11.30 Bloody bodies II, Chair: Xenia von Tippelskirch (Berlin)

Chiara Franceschini (München), Too many wounds: the hyperrealistic crucifixes of Innocenzo da Petralia and the Roman Inquisition.

12.15 Mittagspause

14.00 Dead bodies I, Chair: Florian Kühnel (Berlin)

Benjamin van der Linde (Innsbruck), Die Inszenierung des toten Körpers im Spannungsfeld von konfessionellen Ausprägungen und individuellen Vorstellungen – ein deutsch-niederländischer Vergleich (17./18. Jhdt.)

Matthias Bähr (Dresden), Totes Kapital? Geld, Leichen und die Praxis der religiösen Koexistenz in der Frühen Neuzeit

15.30 Kaffeepause

16.00 Dead bodies II, Chair: Sünne Juterczenka

Federico Barbierato, (Verona), The destinies of the dead. Souls, possessed bodies and ghosts in Early Modern Venice

16.45 Abschlussdiskussion

17.30 Ende der Veranstaltung

Kontakt

Elisabeth Fischer

Universität Hamburg Geschichte, Fakultät für Geisteswissenschaften
4. Arbeitsbereich Europäische Geschichte
+49 40 42838 2588

elisabeth.fischer@uni-hamburg.de

https://www.geschichte.uni-hamburg.de/arbeitsbereiche/europaeische-geschichte/personen/fischer.html