Selected by Choice magazine as an Outstanding Academic Book for 1999 Karma Lochrie demonstrates that women were associated not with the body but rather with the flesh, that disruptive aspect of body and soul which Augustine claimed was fissured with the Fall of Man. It is within this framework that she reads The Book of Margery Kempe, demonstrating the ways in which Kempe exploited the gendered ideologies of flesh and text through her controversial practices of writing, her inappropriate-seeming laughter, and the most notorious aspect of her mysticism, her "hysterical" weeping expressions of religious desire. Lochrie challenges prevailing scholarly assumptions of Kempe's illiteracy, her role in the writing of her book, her misunderstanding of mystical concepts, and the failure of her book to influence a reading community. In her work and her life, Kempe consistently crossed the barriers of those cultural taboos designed to exclude and silence her. Instead of viewing Kempe as marginal to the great mystical and literary traditions of the late Middle Ages, this study takes her seriously as a woman responding to the cultural constraints and exclusions of her time. Margery Kempe and Translations of the Flesh will be of interest to students and scholars of medieval studies, intellectual history, and feminist theory.

The history of The Book of Margery Kempe from its first production in 1934 is also part of the history of English literary studies. Marea Mitchell traces some of the fascinating stories behind the proliferation of productions since then, including the involvement of Hope Emily Allen and other independent women scholars, popular receptions of the Book in World War II, and current productions that locate it as part of a medieval literary canon. Working from a cultural materialist perspective, Mitchell focuses on the materiality of the text itself and of the bodies of scholarship that have arisen around it.

The author argues that 'The Book of Margery Kempe' unfolds a creative experience of memory as spiritual progress, and explores Margery's meditational experience in the context of visual and verbal iconography.

From its creation in the early fourteenth century to its dissolution in the sixteenth, the nunnery at Dartford was among the richest in England. Although obliged to support not only its own community but also a priory of Dominican friars at King's Langley, Dartford prospered. Records attest to the business skill of the Dartford nuns, as they managed the house's numerous holdings of land and property, together with the rents and services owed them. That the Dartford nuns were capable businesswomen is not surprising, since the house was also a center of female education. For Nancy Bradley Warren, the story of Dartford exemplifies the vibrancy of nuns' material and spiritual lives in later medieval England. Revising the long-held view that fourteenth- and fifteenth-century English nunneries were impoverished both financially and religiously, Warren clarifies that the women in female monastic communities like Dartford were not woefully incompetent at managing their affairs. Instead, she reveals the complex role of female monasticism in diverse systems of production and exchange. Like the nuns at Dartford, women religious in late medieval England were enmeshed in material, symbolic, political, and spiritual economies that were at times in harmony and at other times in conflict with each other. Building on emerging cross-disciplinary trends in feminist scholarship on medieval religion, Warren extends ongoing debates about textual and economic constructions of women's identities to the rarely considered evidence of monastic theory and practice. To this end, Spiritual Economies emphasizes that the cloister was not impermeable. As worldly forces such as economic trends and political conflicts affected life in the nunneries, so too did religious practices have political impact. In breaking down the convent wall, Warren also succeeds in breaching the boundaries separating the material and the symbolic, the religious and the secular, the literary and the historical. She turns to a wide range of sources—from legislative texts, court records, and financial accounts to devotional treatises and political propaganda—to explore the centrality of female monasticism to the flowering of female spirituality and to the later Middle Ages at large.

Selected by Choice magazine as an Outstanding Academic Book for 1999 Karma Lochrie demonstrates that women were associated not with the body but rather with the flesh, that disruptive aspect of body and soul which Augustine claimed was fissured with the Fall of Man. It is within this framework that she reads The Book of Margery Kempe, demonstrating the ways in which Kempe exploited the gendered ideologies of flesh and text through her controversial practices of writing, her inappropriate-seeming laughter, and the most notorious aspect of her mysticism, her "hysterical" weeping expressions of religious desire. Lochrie challenges prevailing scholarly assumptions of Kempe's illiteracy, her role in the writing of her book, her misunderstanding of mystical concepts, and the failure of her book to influence a reading community. In her work and her life, Kempe consistently crossed the barriers of those cultural taboos designed to exclude and silence her. Instead of viewing Kempe as marginal to the great mystical and literary traditions of the late Middle Ages, this study takes her seriously as a woman responding to the cultural constraints and exclusions of her time. Margery Kempe and Translations of the Flesh will be of interest to students and scholars of medieval studies, intellectual history, and feminist theory.

Margery Kempe's text draws on her maternal, female body to illuminate her relationship to the divine. A unique narrative of sin, sex and salvation, The Book of Margery Kempe comprises a text which has continued to perplex and fascinate contemporary audiences since its discovery in the library of an English country house in1934. Simultaneously exasperating, endearing, vulnerable and eccentric, Margery Kempe, mother of fourteen children and wife to a bemused John Kempe, provides us with an autobiographical account of her own singular brand of affective piety - excessive weeping, lack of bodily control, compulsive travelling, visionary meditations - and the growth of what she regarded as an individual and privileged mystical relationship with Christ. This new excerpted, thematically organised translation of the challenging text focuses on passages which will contextualise for the reader its author's reliance upon the experiences of her own maternal and sexualised body in an attempt to gain spiritual and literary authority. With detailed introduction and challenging interpretive essay, this volume uncovers in particular the importance of motherhood, sexuality and female orality to the inception and expression of Margery Kempe's singular mystical experiences and adds to contemporary debate regarding the agency of holy women during the later middle ages. LIZ HERBERT McAVOY is Lecturer in Medieval Language and Literature, University of Leicester.

A collection of essays by twelve historians and literary critics who explore Margery Kempe, her Book, and her world.

Despite attempts to suppress early women's speech, this study demonstrates that women were still actively engaged in cultural practices and speech strategies that were both complicit with the patriarchal ideology whilst also undermining it.

Christianity centers on the life and death of Jesus as Christ. Often Christians focus on the importance of Christ's Sacrifice as the means of human salvation, and the faithful are encouraged to imitate this suffering through self-sacrifice and self-denial. More than a few Christians, particularly women, have found such encouragement to self-sacrifice to be a means for continuing oppression--men over women, colonizers over the colonized, the powerful over the powerless. In The Satisfied Life, Jane McAvoy constructs a feminist theology of atonement--or satisfaction for sin--that draws on the insights of six medieval women mystics: Julian of Norwich, Mechthild of Magdeburg, Hildegard of Bingen, Margery Kempe, Hadewijch of Brabant, and Catherine of Siena. These Christian writers reveal alternatives to a theology of oppression. Salvation, for them, means experiencing the death and resurrection of Christ not as life-denying, but as a life-affirming celebration of God's love for us through the sustaining love of Jesus.